The life of St. Melania [microform]

Ex LIBRIS

FRANCES E HUNTER

1826 5o.RiTTENHoirsE SQUARE

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The

Life of St. Melania

By His Eminence
CARDINAL RAMPOLLA

Translated by E. LEAHY, and
Edited by HERBERT THURSTON, SJ.

BURNS & GATES

28 ORCHARD STREET

LONDON, W.

BENZIGER BROS.

NEW YORK, CINCINNATI.

CHICAGO.

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Contents.

PAGE.

PREFACE BY H. THURSTON, SJ. ... ... v

CARDINAL RAMPOLLA'S INTRODUCTION ... i

ROMAN SOCIETY IN THE FOURTH AND FIFTH
CENTURIES ... ... ... ... i

MELANIA THE PATRICIAN HEIRESS... ... 47

THE GREAT RENUNCIATION ... ... 84

ASCETICAL LIFE AT JERUSALEM ... --.113

PREFACE.

A DISCUSSION upon the literary recreations of
statesmen out of office might form an interesting chapter
in any new edition of the Curiosities of Literature.
Mr. Disraeli and Mr. Gladstone, as we are all aware,
used in turns to find solace for the reverses of political
fortune by the ardour of their devotion to letters. If
this devotion took very divergent forms, according to
their respective and varying tastes, it none the less
lent a certain impressiveness to the whole arena of
statecraft in which they were the acknowledged leaders.
So no one who knows anything of the history of the
last Conclave can fail to realise that when Cardinal
Rampolla, less than three years after his dignified sub-
mission to the veto of a hostile government, published
a stately folio attesting his continued allegiance to the
studies which had been his first love*, he not only set
a great example of Christian fortitude, but once more
justified the choice which had made him both Prince
of the Church and one of its most influential admini-
strators. As Abbot Cuthbert Butler, than whom no
one more competent to pronounce judgment, has
written in our leading theological review :

11 That such a book should have been produced by
one who for nearly twenty years had borne the burdens

* Santa Melanin Giuniore, Senatrice Romano. ; Document! Con-
temporanei e Note. Published with facsimiles, &c., by the Vatican
Press, Rome, 1905.

vi PREFACE

which now fall on a Cardinal Secretary of State, and
a Secretary of State under a master so active and
exacting as Leo XIII., is certainly a phenomenon.
For in this volume Cardinal Rampolla shows that on
the common basis of scholarship and learning he can
meet on equality professional scholars." (The Journal
of Theological Studies , VII., 632).

As for the contents of the Cardinal's great work, it
consists of an edition of the Latin and Greek texts of
the Life of St. Melania the Younger, the Latin text,
as His Eminence explains, having been first dis-
covered by himself now nearly twenty-five years ago
in the library of the Escurial. But over and above
the text, his volume has served as the shrine of an
immense apparatus of miscellaneous learning. In
the words of Abbot Butler's notice just referred to, the
book " probably contains all that can be known from
extant materials concerning the younger Melania and
the whole circle in which she moved."

To translate the whole monograph in its entirety
just as Cardinal Rampolla has given it to the world
would require a volume of more than a thousand
octavo pages, neither would the vast array of biblio-
graphical references and the many minute points of
erudition upon which the author spends so much space
and learning have any interest for the general reader.
Those who are keen about investigating such details
are usually in a position to study the original for
themselves without difficulty. At the same time the
illustrious author, amid other matters of diversified
interest, has incorporated in his work a straight-
forward summary of the history of St. Melania and

PREFACE vii

her times, which, in the opinion of the translator and
the friends whom she consulted, it was well worth
while to render accessible to an English public.
With the generous permission of His Eminence
Cardinal Rampolla, this has been attempted in the
present volume ; while the author's biographical sketch
has here and there been supplemented, where an
interpolation seemed feasible without interference with
the sequence of thought, by sundry passages trans-
lated directly from the Latin or Greek text of the
original Life. It is hoped that the result of this
patchwork will be found to read not too unevenly as a
piece of continuous narrative.

There are Saints' Lives and Saints' Lives. In no
species of serious composition, as Father Delehaye,
the Bollandist, has lately instructed us, have so many
different types of historically worthless materials
folk-lore, myth, legend, not to speak of pure fabrica-
tion palmed themselves off upon the unsuspecting
good faith of the pious believer. We might almost
say that the bulk of these documents, especially those
belonging to certain specified epochs, are devoid of
any touch of human individuality. They are like the
portraits of Holy Doctors or Virgins, painted according
to the canons of Byzantine art. We might shuffle
all the names and almost all the dates, and the new
arrangement would be just as near the truth, as much
or as little instructive as the old. Miracles abound in
such records, together with virtues and moral reflec-
tions of the most approved quality, but there is
nothing for the memory to lay hold of. To have read
one is to have read them all.

viii PREFACE

Still, there are some few remarkable exceptions to
be found in this incredibly weary waste of banality
and tediousness. Here and there, the searcher, in
turning over the leaves of old lectionaries and passion-
aries, whether Latin or Greek, will light upon some
really human document, which will well repay him
for the trouble he has taken. It may be a set of Acts
of some martyrdom in Rome or Asia Minor, embody-
ing fragments of the official interrogatories of the
prisoner, or the description of an eye-witness. It may
be the brief memoir, dictated by some hermit in the
desert, full of vivid touches, breathing the very atmo-
sphere of those strange surroundings. It may be the
narrative of the life of some great teacher or religious
foundress, written down according to the faithful
memory of a disciple, one who is far too impressed
with the holiness of his subject to tamper with the
truth, or alter in one tittle the facts of which his eyes
and ears were the witnesses.

Such is the Life of St. Melania the Younger^ which
Cardinal Rampolla was the first to give to the world
entire. He has edited it with a wealth of erudition
which few of those who used to discuss the Cardinal
Secretary of State so freely would have dreamed of
connecting with his name ; but valuable as are the intro-
duction, notes, and dissertations which form the bulk
of his handsome volume, the most precious part of all
is the text itself, emphatically a human document,
belonging to one of the most interesting periods of
Christian history. St. Melania was born in A.D. 383,
and died in 439. She spent her early life, of which a
full account is given, in Rome, travelled all over the

PREFACE ix

Roman world, and finally settled in Jerusalem, where
she met St. Jerome in his declining years. The Life
consequently belongs to that extraordinarily interest-
ing period of the break up of paganism and the early
incursions of the barbarians, the last days of Roman
greatness before Constantinople became the permanent
centre of empire. The narrator writes as one who
had been the devoted servant of the Saint, who had
accompanied her and her husband in some of their
wanderings, and who finally became a priest and
inmate of an affiliated religious establishment in
Jerusalem, the association embracing both monks and
nuns (like the double monasteries of England a few
centuries later), of which St. Melania was both
foundress and Superior. The general features and
even the details of the story have long been known
through the redaction of the so-called Metaphrast,
belonging to a much later century. But the stilted
and characterless phraseology of the Metaphrast
leaves a very different picture from the vigorous if
rude language of the contemporary who had lived
with the Saint and loved her. We should be inclined
to consider it one of the most deeply interesting
hagiographical documents which the early Church has
preserved to us.

The living interest of the narrative strikes us from
the very first sentences of the biographer's quaint
dedication, addressed to some unknown Bishop :

"Blessed be God," he says, "who prompted thy
honoured person, O most holy priest of God, to write
to my insignificance, encouraging me to tell the story
of the life of our most blessed mother Melania, now

x PREFACE

dwelling with the Angels. At first I resisted thy
Holiness because I was not equal to such a work.
But just as God, when Moses demurred about
governing His people, did not yield to him, but gave
him his brother to help him, so thou, O priest of Christ,
hast lent thy prayers in order to aid me in my task.
For me even this is not assistance enough, for I think
that surely no one would be able to tell her virtues,
the glowing heat of her renunciation, her faith or her
benefactions or her watchings ; or again, her death,
her patient endurance, or her abstemiousness, her
gentleness, her humility, or the scantiness of her
apparel. It is true that Holy Scripture says : ' Give
the wise man opportunity and he will become wiser
yet ' ; but, I fear lest, while wishing as I do to declare
her praises, I should rather do her an injury through
telling my story ill. Still, I have likened myself to
the fisher-folk casting their lines into the water, who
know well that they cannot fish up all the fish in the
sea, and that, not even if all the fishermen in the world
assembled together, could they do it any the better,
but yet each of them doing his utmost as well as he is
able, gathers in the end a goodly store."

How living and real is the personal interest of the
narrative, despite the biographer's many apologies for
his shortcomings, may best be illustrated by a passage
which has accidently escaped transcription in the pages
which follow, but which well deserves to be preserved.
Melania, the great Roman heiress, was married, as we
shall see, at the age of only fourteen years, and much
against her will, to one Pinianus, a noble young
Christian, who was destined later on to become,

PREFACE xi

through his wife's influence, the sharer of all her
ascetical practices. At the very outset of their married
life, Melania made a desperate effort to persuade her
husband to live with her merely as a dear brother.
To this Pinianus would not at first consent, but
eventually, when he had learnt to see an indication of
God's will in the premature death of the two children
that were born to them, he assented to his wife's desire
in this matter, though in other things he still clung to
the world, and more particularly to the style and dress
suited to his senatorial rank. Some years passed in
this fashion, years marked no doubt by his bride's
unceasing prayers in secret that he, like herself, might
become enamoured of the poverty of Christ. But, as
we learn from the Latin text of the Life

" One day the Saint, taking Pinianus aside, began
tenderly and respectfully to question him. What she
asked was whether carnal love had still any place in
his heart, whether it ever occurred to him now to
think of her as a wife. Pinianus, with a smiling face,
and full of the joy of the Lord, answered her cheerily,
* Happy art thou to love thy husband after such sort.
Be satisfied on my account, quite satisfied in our Lord,
that ever since we made together our promise to God,
I have had just the same feeling for thee as for Albina,
thy saintly mother.' On hearing these words Melania
kissed him upon the breast and upon the hands, and
gave glory to God for this firm resolution. But a few
days afterwards, anxious that he should always advance
in perfection, she said to him again ; f Pinianus, my
lord, listen to me as a mother, as thy spiritual sister ;
lay aside these costly Cilician robes, dress thyself in

xii PREFACE

more sober fashion.' Like the boy that he was,
Pinianus, on hearing this, was rather cast down, but
in order that he might not see her look unhappy, and
knowing that all was done for God and for his own
eternal welfare, he assented with a good grace, and
began to dress in the cheaper garments of Antioch.
But Melania, like a busy bee, was eager to add flower
to flower on his behalf. She pressed him to adopt an
even coarser dress, and this in fact he did. Eventually
his clothes cost no more than a gold piece, or two
thirds of a gold piece, and Melania fashioned them for
him herself out of the cheapest natural wool without
dye of any sort."

There is something wonderfully delicate and natural
about the flavour of all this. Perhaps some such touch
of what we might almost call a sweet playfulness, if it
were not for the earnest purpose which underlies the
whole, was needed to relieve that sterner impression
which Melania's apostolate of asceticism could hardly
fail to produce. In any case there can be no two
opinions as to the lifelike character of this peep into
the domestic relations of these noble souls. For this
reason alone I should find it hard to believe that the
incident, which appears in this form in the Latin text
only, had been recorded by any other hand than that
of the chaplain who knew them both so intimately.

In the elaborate apparatus of introduction, notes
and appendices with which Cardinal Rampolla has
equipped his edition of the texts preserved to us, the
view is defended that the Latin redaction is the older,
and that it may be regarded as representing more
accurately the original, penned probably in that

PREFACE xiii

language by Gerontius within a few years of the
Saint's death at Jerusalem. As might be expected of
a work of such importance, which more than any other
document of the period abounds in local colouring,
the Cardinal's monograph has been freely discussed.
In particular M. 1'Abbe Adhemar d'Ales, Professor at
the Institut Catholique of Paris, after two very appre-
ciative articles in the Etudes*, has contributed to the
Analecta Bollandiana a minute and painstaking study
of certain significant passages in the Latin and Greek
texts of the Life. In his opinion, which in this
respect runs counter to the views of the illustrious
editor and those of Professor Diekamp,t the original
was written by Gerontius in Greek, and the Latin text
which we now possess offers only a later and some-
what unintelligent adaptation of that original by
another hand. The dispute is not one which could be
reviewed in any detail in a popular work like the
present, but I may, perhaps, he permitted to record
here my own theory, already advanced in the Month^
that the biographer himself was responsible for both
redactions. Granted that he posessed a sufficient
knowledge of Latin, which seems to follow from the
fact (mentioned by Peter the Iberian) that he always
used the Roman liturgy in Melania's own oratory at
Jerusalem, it would seem natural enough that he
should himself tell his story twice over, with variations,
for different audiences. To my thinking, this sup-

* Etudes, July 2oth, 1906, and August soth, 1906.

t Theologische Revue, May 22nd, 1906.
J The Month, November, 1906, pp. 510 and 517.

xiv PREFACE

position presents less difficulty than the theory of a
Greek original, which no longer survives, modified
first of all by a Greek editor and then by a Latin one,
neither of whom had any scruple in departing from or
rearranging the text of the prototype. Abbe Adhemar
d'Ales assigns our existing Greek text to about the
year 47^ and he believes the Latin to be of somewhat
later date. Cardinal Rampolla, on the other hand,
regards the Latin as the original language in which
the prototype was composed, our present Latin text
having been written down in the lifetime of Gerontius,
the author, while the Greek recension belongs to the
next century. But the dispute is in any case of little
practical importance, and I may follow the example of
M. Georges Goyau who, in his admirable article in the
Revue des deux Mondes, afterwards expanded into a
complete biography in the series " Les Saints," has
utilized the details furnished by both texts as contri-
butions of equal value for the history of the Saint.
Indeed, this has been the course followed in practice
by all who have written on the subject, and M. 1'Abbe
d'Ales himself, in his more popular articles in the
Etudes, has not hesitated to draw largely upon the
data which are furnished by the Latin recension alone.
In conclusion, I can only express a hope that the
modified and much curtailed presentment of Cardinal
Rampolla's work contained in the pages which
follow may not be hindered by its incompleteness
from affording some indication of the importance
of his researches, and in particular may not fail to
convey a truthful impression of the Saint whose

PREFACE xv

figure stood out so grandly in the midst of a decadent
and corrupt age not too dissimilar from that in which
we live.

HERBERT THURSTON, S.J.

INTRODUCTION.

Cardinal Rampolla's Preface.

IT has not been our intention in the following
sketch to provide a complete life of Saint Melania
the Younger. This is a task we willingly leave to the
wiser and more skilful pens of others. We merely
wish to outline, however roughly, the splendid figure
of this noble Roman lady, and to summarise the
authentic sources of information regarding her career.
Until recently, it must be confessed, we had no record
of the Saint except what was left to us in the Greek
tongue by Simon Logothetes better known under the
name of the Metaphrast and a few allusions in the
Historia Lausiaca of Palladius. The incidental
references to her which we find scattered here and
there in the writings of Saint Paulinus of Nola, of
Saint Augustine, and of Saint Jerome, are limited
to passing allusions and particular incidents, which
might be of use for the knowledge of certain details
or to clear up some isolated point in dispute, but
which could never constitute the basis of a biography.
In the West, the memory of the Roman heroine was
completely obscured and forgotten until quite late in
the middle ages. The first to revive it was Peter de

IA

ii INTRODUCTION

Natalibus, who, in the year 1382, gave a very brief
synopsis of the references to the Saint found in that
Latin version of Palladius' work which was current in
his time. Later historians and hagiographers, even
of eminence, confined themselves, it might be said,
almost exclusively either to the Latin version of the
Metaphrast, which was very imperfectly rendered by
Surius, or to the incomplete and interpolated text of
Palladius, the source of not a few historical and
chronological errors. It is also surprising to find that
writers of still more recent times, whilst attaching
importance to the documents which have recently
come to light, have nevertheless passed over the
Natale XIII. of S. Paulinus of Nola, which was
discovered by Muratori towards the end of 1697, and
which contains precious information regarding
Melania and her husband Pinianus.

Such were, even in our own days, the only available
sources of historical information, when in the October
of the year 1884, during a brief sojourn in the Royal
Monastery of the Escurial, we availed ourselves of the
courteous permission of the Librarian to examine some
codices in the important collection with which Philip II.
has enriched that wonderful building. Amongst the
other manuscripts we came across one which at once
attracted our attention. It was the Life of Saint
Melania the Younger in a Latin text hitherto unknown.
As we rapidly perused it, we were struck with the
simplicity of the style, and the abundance of detail

INTRODUCTION iii

as well as with the authoritative information of the
writer, who was evidently a contemporary of the
Saint, and an eye-witness of the facts which he related.
It was not an easy matter to deal with an unpublished
-document of the first half of the fourth century,
therefore we set about transcribing it as accurately as
possible with our own hand. Other anxious cares
prevented us for a long time from making this copy
known, and it thus remained hidden for several years.
Meanwhile, in 1885, Molinier and Kohler* published
certain passages of a codex in the Bibliotheque Nationale
of Paris, which treated of Melania's travels in Northern
Africa, Egypt and Palestine. Four years later,
through the efforts of the learned Father de Smedt
and his Bollandist colleagues, there was published
all that remained of the Life of Saint Melania the
Younger in the same codex, and in another still more
ancient one in the Library of Chartres, both of them,
however, mutilated. The distinguished editor
.supplied the gaps by falling back upon the Latin
version of the Greek text of the Metaphrast. In April,
1900, the second International Congress of Christian
Archaeology met in Rome. Yielding to the courteous
insistence of the Committee, we communicated to the
Congress a compendious notice of the whole text of
the biography of the holy matron which we had
discovered fifteen years before, to which we added
.some general observations, with the view of throwing

* Analecta Bollandiano, t. VIII., p. 16-23.

iv INTRODUCTION

into relief its exceptional importance. This com-
munication was received with indulgent favour.

In our studies of the Life of Saint Melania we
received much encouragement from high authorities,
especially from the Bollandists, just mentioned, who
were anxious to have a document of such moment
printed entire. We are now in a position to
correspond with this desire, and we are the better able
to do so owing to the discovery of fresh manuscripts
by the same Bollandist Fathers, more particularly of
a copy of the Greek text of Saint Melania's Life.
These materials have enabled us to publish the text of
the Escurial in a more accurate form, with the addition
of a critical apparatus.

And here a few words may be said of the author of
Melania's biography. In this work he clearly reveals
himself to us as the Saint's familiar friend, the
companion of her travels, and her chaplain.

In the year 404 he was living in Rome, and accom-
panied Melania on the occasion of her visit to the
Princess Serena. He was also with her in 439, in
the Monastery on Mount Olivet, where he was present
at her holy death and shared in the general sorrow for
her loss. He gratefully acknowledges that it was to
Melania he owed his conversion from a life of world-
liness, and the subsequent grace of the priesthood. He
accompanied Melania in all her travels in Africa,
Jerusalem, and Constantinople. He received from her
the charge to build a monastery for men on Mount

INTRODUCTION v

Olivet, and assisted her in the direction of her monastery
for virgins. At her death he assumed the government
of both monasteries on Mount Olivet. Now, we know
for certain from Cyril of Scythopolis, a very reliable
writer of the sixth century, that Melania's successor in
the direction of the monasteries of Palestine was one
Gerontius, of whom Cyril wrote that he was the
successor of the Blessed Melania. Saint Melania died
on the 3ist December, 439, and Gerontius, her
successor, continued to govern the monasteries until
485, a period of forty-five years.

Peter the Iberian, who was at one time a fervent
Catholic and a devoted client of Melania, was a con-
temporary of Gerontius. After the Council of
Chalcedon, he allowed himself to be drawn into the
Monophysite heresy by Theodosius, who had thrust
himself into the Bishopric of Jerusalem. Peter the
Iberian was consecrated Bishop of Majuma, near
Gaza, in Palestine. He had lived for some years in
the Saint's Monastery, together with a certain John,
who came with him from Constantinople. Peter had
intimate relations with Melania's chaplain, from whom
he received the religious habit.

Now, the anonymous biographer of Peter the Iberian
tells us definitely that the priest who was superior of
Melania's monastery at Mount Olivet was no other
than Gerontius, a native of Jerusalem, who, on account
of his noble and virtuous disposition, had been brought
up from childhood by Melania and Pinianus, adding

vi INTRODUCTION

that his virtues merited for him ordination to the
priesthood. But the whole passage is of importance
and deserves to be quoted in full. The exact words of
Peter's anonymous biographer are as follows :

"This Gerontius, originally from Jerusalem, who

enjoyed very wide renown, received when a child all

that was necessary for his maintenance from Saint

Melania and her consort. Having been piously

brought up in their house, he was judged worthy to

receive the holy habit of the monks, for he was

remarkable for his irreproachable conduct. Therefore

they both took him to the Holy Sepulchre of our

Lord, and gave him the habit on the mountain, and

thus he was, so to say, invested with it by the hands

of Our Lord Himself, after he had prayed that God

would bestow upon him with the habit the three gifts

of right faith, of holiness, and of tears. He was,

indeed, favoured with these three gifts, especially with

the gift of tears ; so that being the priest and the

superior of the monasteries of Mount Olivet, he often

on the same day of the week celebrated three masses,

one on the holy mount, a second in the monastery for

men, and the third in the monastery for women.

During the remaining time, he celebrated in private

for Saint Melania, according to the custom of the

Church of Rome ; and at each of these assemblies,

from the beginning of the mass until the end, he shed

tears so copiously, accompanied by such expressions

of sorrow and of contrition, that the whole congrega-

INTRODUCTION vii

tion could not refrain from bursting out into cries,
groans and lamentations."

Further testimony regarding Gerontius is afforded
by John, Bishop of Majuma, who was a native of
Southern Palestine. During the administration of
Severus, the Patriarch of Antioch (512-518), he wrote
a work of considerable import^.ice, entitled the
Plerophorice, consisting of anecdotes favourable to the
Monophysites, which were mostly contributed by Peter
the Iberian. These have been preserved to us in a
Syriac codex, now in the British Museum, which was
written in 875, and of which F. Nau, in 1898,
published a French translation. Now in the XLI.
chapter of the work Bishop John relates that in
consequence of a grave nocturnal scandal which had
occurred in the Church of the Holy Sepulchre through
the behaviour of an unworthy deacon, the whole city
was seized with terror, and that Peter the Iberian
told his monks that "Gerontius, the deacon of Blessed
Melania's monastery, from that day fasted twice
whenever he had to take part in the evening office."
After this clear testimony from such varied sources,
from writers both in the Catholic and in the Mono-
physite camp, we are forced to the conclusion that
Gerontius is without doubt the priest to whose care
Melania confided the direction of her monasteries, and
that he is consequently the author of the Life of which
we are now treating.

Gerontius regarded Melania as his spiritual mother,

viii INTRODUCTION

and during her lifetime was devotedly attached to her
as one from whom he had received so many benefits.
He was her constant companion, accompanying her
to Africa, to Jerusalem, and to Constantinople. He
does not mention that he was also with her on the
occasion of her second visit to the monasteries of
Egypt. He seldom speaks of himself, but even these
brief allusions reveal to us his modesty, his piety, and
his zeal in co-operating with Melania for the welfare
of the monasteries which she founded. We have
striking proof of this zeal in the beautiful Monastery
of the Ascension, which was erected under his direction
about the year 436, in an incredibly short space of
time. His kindliness and his strict veracity are also
clearly discernible.

He does not, indeed, seem to have been a scholar
conspicuous for literary culture. He was rather a
simple, God-fearing man, wholly devoted to the
monastic life and the offices of religion. Melania, who
had educated him, and thus knew his virtue, esteemed
him so highly that she admitted him to her intimate
friendship and reposed the utmost confidence in him.
The fact that the Saint regarded him as worthy to be
entrusted with the care of her monasteries is an
indisputable proof of the excellent qualities of
Gerontius. He gives us no indication in his writings
of the exceptionally fervent piety and the gift of tears
which the author of the Life of Peter the Iberian
attributes to him. His practice of sometimes saying

INTRODUCTION ix

three Masses on the one day was not contrary to the
discipline then prevailing, which alloAved a certain
liberty in that respect. It only proves that Melania
had but one chaplain to provide the religious services
of her monasteries. What the author of the Life of
Peter the Iberian tells us is confirmed in Saint Melania's
own biography at least with regard to her last years
on earth. Of the three Masses said by Gerontius on
the same day, one was for the monks of the Ascension
monastery and one for those of the monastery erected
near the graves of Pinianus and Albina. The third
Mass was celebrated in the monastery in which Melania
resided, and to which an oratory was attached, where
the Holy Sacrifice was offered on every Sunday and
Friday, as well as on festivals. Saint Melania's bio-
grapher tells us that she communicated every day,
according to the practice in Rome. It would seem
therefore that she assisted at the Mass which was said
daily for her by her chaplain.

Readers who are not familiar with the customs of
the early centuries may also regard it as very im-
probable that Gerontius should have received the
monk's habit from Saint Melania, as described by the
biographer of Peter the Iberian. But if we bear in
mind that everyone was free in that age to put on the
religious habit how and when he pleased, that it was a
purely private act, which was performed without the
intervention of any authority, and unaccompanied by
any form of ritual, we shall not feel surprised that

x INTRODUCTION

Gerontius should have received it from a woman. We
have an example recorded, belonging to the same
period which proves how worthy of credence the
biographer's statement is in itself. When the famous
Evagrius Ponticus fled from the allurements of Con-
stantinople he went to Jerusalem, where he was enter-
tained by the elder Melania. Upon his recovery from
illness he was drawn to embrace the monastic life, and,
we are told, received the religious habit from his hostess.

The monasteries founded by Melania continued ta
flourish under the direction of Gerontius for twelve
years after her death, until the promulgation of the
decrees of the Council of Chalcedon (November, 451).
Whether owing to the esteem of the Empress
Eudoxia for the Saint's foundations and the
generosity she showed them, or on account of the
celebrity which Melania herself had acquired and the
universal veneration in which she was held, Gerontius,
as we shall see, occupied a position enjoying con-
siderable prestige amongst the other monks in the
Holy Land. Suddenly, an unexpected whirlwind
burst over the flourishing churches and monasteries-
of Palestine, and overwhelmed them in destruction.
Melania's foundations did not escape the general ruin,
as unfortunately their superior, Gerontius, was one of
the principal victims.

The doctrine of the Council of Chalcedon with
regard to the heresy of Eutyches was the cause of the
disaster. This forms a sad page in Palestinian

INTRODUCTION xi

History, and is well worthy of elucidation in the light
of certain documents only recently discovered.

Upon the termination of the Council of Chalcedon,
in November, 451, Theodosius, a monk from
Alexandria, who had supported the cause of Eutyches,.
went to Jerusalem, where, by misrepresenting the
meaning of the definitions of the Council, he succeeded
in confusing the simple and little cultivated minds of
the monks in the Holy Land. He created disturbances
amongst the people, who broke out into deplorable
excesses. They regarded the Fathers of the Chalce-
don Council as contravening the teaching of the
Synod of Ephesus, which had condemned the errors of
Nestorius. By skilfully fanning the flame, Theo-
dosius managed to create a general revolt against the
new decrees of the Council. Very soon this agitation,
to which other important causes contributed, produced
the gravest results. On Easter Sunday, 452,.
Theodosius, having driven away Juvenal, the rightful
bishop, installed himself in the episcopal seat in the
Church at Jerusalem. Juvenal, meanwhile, repaired
to Constantinople. The orthodox bishops having
been expelled from Palestine, their sees were filled by
the adherents of Theodosius. Amongst these was
Peter the Iberian, who was appointed to the See of
Majuma. All the monastic communities in the
province, and the number was very large, together
with ten thousand other monks, withdrew from
Juvenal, and unanimously submitted to the usurper,.

xii INTRODUCTION

Theodosius, who ruled alone, and held all under his
authority. One monastery only, through the means
of Saint Euthymius, remained faithful. Saint
Euthymius had been correctly informed by his pupil
Stephen, Bishop of Jamnia, who had taken part in
the Council, of the intention and the real belief of the
Fathers. Hence the Saint, with all the monks of his
laura at Faran, adhered to the Chalcedonian doctrine.
With this exception, in a short time, Palestine became
the stronghold of Monophysite error.

We cannot doubt the good faith of the greater
number of these monks who were deceived by the
astute Theodosius. When the Emperor Marcianus
asked them to submit to the decrees of Chalcedon,
they replied that they certainly condemned the heresy
of Eutyches, who maintained that Christ's human
nature was wholly absorbed in the Divine ; but, on the
other hand, they rejected the doctrine of the two
natures in Christ. Their intelligence was too unculti-
vated to enable them to distinguish between person
and nature. Hence they maintained that to admit
two natures in Christ was tantamount to admitting
two persons, and thus reviving the Nestorian heresy.
The error of the monks of Palestine was in effect a
species of monotheism which must be distinguished
from the heresy of Eutyches. Meanwhile, the Pope,
Saint Leo, treated the rebels with the utmost
benignity. At first he was not accurately informed of
their theological position, and hence he called their

INTRODUCTION xm

resistance insanam imperitiam monachorum. Later it
came to his knowledge that, through the exertions of
some ignorant or malicious person, a false Greek
translation of his famous letter to Flavianus, upon
which the decrees of the Council were based, had been
circulated amongst these monasteries. This trans-
lation, by altering his meaning, had been the cause
of serious scandal. The Pope, on learning this,
addressed a paternal letter to the monks, which was at
once doctrinal and admonitory. He hoped to afford
them an easy retreat from the false position in which
they had placed themselves. But the great Pontiffs
apostolic solicitude had not at once the desired effect.
In this sad revolt from authority, Gerontius' part was
by no means a secondary one. It is easy to perceive
that he was regarded as one of the most influential of
the cenobites of the Holy Land. As a proof of this,
Cyril of Scythopolis relates that the usurper,
Theodosius, wished to procure the submission of the
only monastery which rejected his submission, namely r
that of Euthymius, situated a short distance from
Jerusalem. Finding himself unable to secure an
interview with Euthymius, he sent an embassy,
consisting of Elpidius and Gerontius, of whom one
was the successor of the great Passarion, and the other
the representative of the Blessed Melania, to dispute
with him and to convince him. To be employed on
such an errand these two monks must have enjoyed:
much prestige and authority amongst their brethren.

xiv INTRODUCTION

Unfortunately it so happened that whilst Euthymius
succeeded in convincing Elpidius of the orthodoxy of
the Council of Chalcedon, although he preferred to
remain in communion with Theodosius, Gerontius
held firmly to his previous opinions, in which he
never wavered, until the year 485, when he finally
resigned the direction of the monasteries entrusted to
him by Saint Melania.

Various causes seem to have contributed to the
obstinate resistance of Gerontius. Foremost amongst
these was his intense hatred of the Nestorian heresy
which he had inherited from Melania. In fact, the
Saint, in her burning zeal for the true faith, had
exercised, during her life time, a real apostolate
in defence of Catholic teaching and against
Nestorianism.

It was this ardent defence of the truth which
strengthened the bonds of friendship which united
Saint Melania to the great champion of the Council of
Ephesus, Saint Cyril of Alexandria. When she
afterwards visited the court of Constantinople she
converted, by her eloquent words, many of the
nobility who had been drawn into the heresy of
Nestorius. It was impossible that Gerontius, who
had been a witness of all this, should not be filled
with the same ardent feelings as his saintly bene-
factress. To this must be added the falsification of
the documents of the Fathers which had taken place in
Palestine, by means of which the conviction that the

INTRODUCTION xv

Council of Chalcedon had betrayed the faith as defined
by the Council of Ephesus, had taken deep root in the
minds of these imperfectly educated ascetics. But
there were also two other very definite motives which
probably even more strongly urged Gerontius to
resistance his personal relations with the Empress
Eudoxia and with Peter the Iberian.

Upon the nature of the influence exerted by these
two distinguished personages it does not seem
necessary to dwell. It can only be said that the
motives which weighed with Gerontius in this
obstinate resistance to the decrees of Chalcedon do
not seem to have been altogether unworthy. Both
the Empress and also Peter the Iberian, whose
romantic career shows him to have been a far from
ignoble character, had been numbered by Saint
Melania amongst her more devoted friends. Peter in
particular, like Gerontius himself, had entered one of
Melania's monasteries while she was still living, and
must presumably have been regarded as her spiritual
son. In any case the particulars above rehearsed help
to throw light upon the part taken by Gerontius in
the revolt of the monks of Palestine. The close
friendship existing between him and Peter the Iberian,
combined with the great prestige of the latter and
his eminent personal gifts, undoubtedly contributed
to strengthen both in their obstinate adherence to
their opinions. These two souls were dear to
Melania's heart. She had received both with a

xvi INTRODUCTION

mother's tender love. What a sorrow for her could
she have foreseen their fall ! Perhaps it was some
prophetic instinct which caused the Saint, when
investing Gerontius with the religious habit at the
Sepulchre of Our Divine Redeemer, to pour forth
such fervent prayers that he might receive the gift
of true faith. Alas, through the mysterious obstacles
sometimes opposed by the will of man to the action
of Divine Grace, the Saint's prayers were ineffectual.

And now in closing this brief account of Melania's
biographer, we may invite the reader to peruse the
summary, in which we have tried to collect and sift
the scattered materials for the life of the Saint herself.
It is our earnest wish that this study of fourth century
history may succeed in throwing fresh light upon the
times in which, and the persons amongst whom she
lived.

Melania being the central figure in our narrative,
it was meet that we should spare no effort which
might tend to throw that figure into greater relief.
To this end we have laboured, by tracing the Saint's
footsteps throughout the varied events of her career,
from her birth amidst the royal splendour of her
father's palace to her saintly death close beside the
ever-living memories of the Passion of her heavenly
Spouse. No example, it seems to us, is likely to
prove a more profitable antidote to the spirit of the
age in which we live than the story of the splendid
renunciation of this noble lady.

Roman Society in the Fourth and
Fifth Centuries.

SUMMARY.

THE new life of Saint Melania is a valuable historical
document. Its special importance. Saint Melania's life
is simply the perfect realisation of the Gospel ideal. The
circumstances which influenced that life. The corruption
of Roman society and its reformation in the fourth century.
Condition of Christianity under Constantine and his
successor. The reaction from Paganism. The overthrow
of Polytheism and the final triumph of Christianity.
Melania's first impressions. Rome in the fourth and fifth
centuries. Insurmountable barriers and distinctions of
caste. The ideal of the Christian ruler according- to the
Gospel. This ideal not yet attained by the Emperors.
Absolutism and excessive flattery. Corruption of
the Court. Depravity of the people. Wretched
condition of the slaves. Patrician customs. In-
satiable avarice. Pride and arrogance. Extravagance
and ostentation. Unbridled sensuality. Prodigality.
Vices and effeminacy of the army. The Roman
ideal of happiness. Sad results of this corruption.
Behaviour of the true Christians. Christianity flourishes in
the midst of Roman licentiousness. Contributory causes.
Monastic asceticism. The coming of Saint Athanasius
awakens religious fervour in Rome. Devotion to the
Roman martyrs. Pilgrimages to the East. Earnest study
of the Scriptures. Sojourn of Saint Jerome in Rome, and
his instructions to the nobility. Saint Marcella's school in
the Aventine. Systems of Biblical instruction introduced
into Rome by Saint Jerome. Results, especially with
regard to the writings of the Holy Doctor Great designs
of Providence.

THE fourth century was undoubtedly one of the
most glorious periods in the history of Christian

2 LIFE OF ST. MELANIA

Rome. It was a century of social resurrection.
A vigorous Christianity had ingrafted itself upon
the old root of the crumbling Roman Empire,
and from this germ a new era of civilisation was
springing forth. The life of Saint Melania,
which has recently for the first time been given to
the world in its entirety, contributes a golden
page to the ecclesiastical history of those days of
the Church's triumph. The learned De Rossi,
who was only acquainted with a portion of it, and
that a very incorrect portion, does not hesitate to
describe it as a "precious historical document."
May we be permitted also to call it a gem of
purest water, flashing from the august brow
of Christian Rome with the light of Gospel
simplicity.

What lends special importance to the discovery
is the light thrown upon the conversion of the
greater part of the Roman aristocracy to the Faith
during the fourth century. Up to the present,
all the knowledge which we possessed of the great
figures of those noble Roman senators, matrons,
and maidens, who were in those days illustrious
examples of Christian virtue and heroism, was
derived from the allusions, more or less summary
and incomplete, which are to be found here and
there in the letters of Saint Jerome. The Saint,
in his own vivacious style, has merely clothed
these impressionist outlines in rhetorical language.

ROMAN SOCIETY 3

On the other hand, the life of the illustrious
patrician which has recently been brought to light
is a complete biography, the only one which has
survived. Its elaborate details are recorded by
one who lived for more than thirty-five years
upon the closest terms of friendship with the
Saint. These details are given with such sim-
plicity of style and such clearness of expression
as must charm the most unobservant reader.

The life of Saint Melania, extraordinary as it is
in all its aspects, presents to us the practical and
uncompromising realisation of the Gospel ideal.
As we read this life we cannot avoid being filled
with that amazement which overwhelms us when
we are brought face to face with incomprehensible
effects which exceed the limits of their natural and
apparent cause. But in order to have a more inti-
mate knowledge of the causes which contributed,
each one in its own degree, to produce the pheno-
menon of this admirable woman, we must not study
merely the gifts of nature and of grace which
take the first place in the development of man's
life. It is necessary to go further and to take into
careful consideration that combination of circum-
stances and social conditions in which her life
was passed, for these constituted, so to speak, the
atmosphere she breathed, an atmosphere which, in
her case, happily, involved no contamination.

Melania was of illustrious birth, but her highly

4 LIFE OF ST. MELANIA

privileged soul soared beyond any thought of
earthly creatures. From her very childhood she
manifested such exalted virtue as caused those
around her to regard her as an angel in human
form. Of this we are assured by her biographer,
who tells us that her soul was wholly angelic, and
that from her earliest years she was all on fire
with the love of Christ. But we do not need this
testimony to be assured of her sanctity. Her life,
in every stage of its development, affords us ample
and convincing proof of this. It is impossible
that such sublimity of thought and such masculine
heroism of virtue could germinate spontaneously
from nature in a girl so young and so delicate.
It is necessary, therefore, to glance, however
cursorily, at the peculiar circumstances amidst
which, by the dispensation of Providence, those
holy and generous impulses had birth and were
matured by Divine Grace in this noble
maiden's breast, impulses which were to guide her
to such an exalted destiny.

Roman society in the fourth century was already
in a state of disruption and also of transformation,
according to the Aristotelian axiom that the
corruption of one state is the generation of
another. Whilst, on the one hand, the sun of the
old Rome of the Consuls and the Caesars had set,
on the other, the new Rome, regenerated by
Christianity, was arising in all the radiant beauty

ROMAN SOCIETY 5

of youth. Christianity had silently penetrated
into the very marrow of the ancient city, and
by a process of infiltration and assimilation had
absorbed and renewed it, modifying its belief, its
worship, and its customs. This work of slow and
persevering transformation made ever- increasing
progress in the closing years of the fourth century
and the beginning of the next. During the same
period, the destruction of the old regime pro-
gressed in like proportion, shaken as Rome was
internally < by the corruption of manners, and
externally by the invasion of the barbarians.

Thus it was that after Constantine's victory
over Maxentius, and the promulgation of the edict
of Milan, the Christian religion emerged from the
throes of persecution, refreshed and reinvigorated.
Obeying the law of contradiction, Paganism
waned to its setting, not, indeed, because the
recently converted Emperor had, with a stroke of
his pen, proscribed the ancient worship which was
so deeply rooted in the lives and social customs of
the people, but rather from the fact that when the
profession of Christianity was sanctioned by the
law, a knowledge of the Gospel became more
widespread, resulting in the inevitable recognition
of the divine seal of its origin, its history, and its
works. On the other hand, Paganism, whilst still
retaining the character of the official religion, no
longer satisfied the needs of the soul, and thus

6 LIFE OF ST. MELANIA

left a dreary void in hearts naturally sincere.

But, at the same time, it found supporters in a
by no means inconsiderable number of the Roman
aristocracy, who held tenaciously to the old tradi-
tions, to the honours of the magistracy, and to the
rich emoluments of the pagan priesthood. Hence
came the reaction, provoked both by the growing
influence of Christianity and by the favours so
lavishly bestowed upon it by Constantine and
his nephews, a reaction which, allied to the
neo-platonic philosophy and the study of Greek
literature, acquired full force under Julian. In the
time of his successors these reactionary measures
were sometimes kept in check, and sometimes
were actively hostile, while again there were
intervals of comparative peace. But the struggle
was never wholly given up, nor the hope of
ultimate victory abandoned.

The final assault on Christianity took place
towards the end of the fourth century. It was
made by the aristocratic party, headed by Quintus
Aurelius Symmachus and his son-in-law, Nico-
machus Flavianus, both remarkable for their
culture and their influence amongst their pagan
contemporaries. On this occasion, also, their
efforts resulted in their utter discomfiture.

In 382, Gratian ordered the altar and statue of
Liberty, which was regarded as the official symbol
of the dominant Paganism, to be removed from

ROMAN SOCIETY 7

the Senate for good and all. Thus, every link
with the State having been broken, Paganism was
reduced to the condition of a mere private cult.
Henceforward the senators were no longer
obliged, on entering the Curia, to burn the last
grains of incense to the dethroned polytheism.
A series of legislative enactments subsequently
suppressed the ancient privileges of idolatry.
The vestals, the priests, the temples, were
deprived of their rich appanages. The Roman
patricians, more or less sincere worshippers of
the false gods, found themselves bereft of the
hereditary honours and wealth of the priesthood.
By degrees, they submitted to the growth of
Christianity, which spread rapidly in family circles
and throughout the city, and everywhere exer-
cised a powerful and salutary influence by raising
the hearts of men to the sublime ideals of the
Gospel.

The interdict against idolatrous worship, issued
by Theodosius the Great (391), gave the final
blow to Paganism. The defeat of the tyrant,
Eugenius, which followed, involved with it also the
downfall of the patrician party, who had joined
the usurper. Thus the Gospel became the only
law, civil and political, throughout the Empire.

In the year 403, Saint Jerome wrote: "The
Capitol, once dazzling with gold, behold it now
sunk in squalor ; soot and cobwebs cover every

8 LIFE OF ST. MELANIA

temple in Rome. The city totters to its founda-
tions, and crowds of people pass by the ruined
temples, flocking to the tombs of the martyrs."

Meanwhile, Christianity was singing her song
of triumph, and with her faith in Christ the Lord
rendered stronger and more resolute than ever by
the long-continued struggle, was entering upon a
glorious period of her history, when Melania's
clear and vigorous intellect received its first
impressions of the Eternal City. The Saint was
born in 383, and remained in Rome until the year
408. To such a chosen soul, and one so imbued
from infancy with Christian ideas, how distressing
must have been the loathesome state of that society
in whose bosom she first drew breath ! Nor was
it only in the inevitable contact with the pagan
world that this contrast was thus painfully forced
upon her, but in her daily intercourse with the
Christian community itself. The methods adopted
by various emperors, after Constantine, to attract
the Pagans to the new religion, had resulted in
sowing the seeds of corruption among the
Christians as well. Many of the Pagans
became Christians from motives of worldly
interest, without any serious call or preparation.
Hence, whilst externally professing the Christian
faith, they continued to practise the customs, the
manners, and the maxims of the Pagans.

The picture of Rome, drawn with marvellous

ROMAN SOCIETY 9

unanimity by contemporary writers, both Christian
and pagan, of the fourth and fifth centuries, reveals
the city in an incredible state of senile decay and of
corruption, yet, at the same time, manifesting an
arrogance which knew no restraint. The various
classes of society were separated by insurmount-
able barriers and distinctions of caste imperial,
patrician, and plebeian. Never could those in
these several states conceive themselves bound by
any common tie. We make no mention of the
slaves who were relegated to an infinite distance
from all human society. How different this from
the Christian idea of universal brotherhood !

St. Augustine, in his De Civitate Dei, set before
the wearer of the imperial diadem in those days,
the manner in which he should discharge his
office as a Christian ruler according to the Gospel
ideal. He must govern with justice ; amidst all
the honour paid to him and the exaggerated and
servile adulation by which he was surrounded, he
must ever remember that he was only man ; he
should continually repeat to himself that he held
his power from God, and make it subservient to
Him in all things ; he must fear, love and
reverence God, preferring the Kingdom of
Heaven to that of earth ; he should be slow to
punish, and only do so from the exigences of the
public welfare, and not from vindictive motives ;
he should pardon easily, but at the same time,

io LIFE OF ST. MELANIA

not so as to afford impunity to crime, but rather
from the hope of the offender's amendment ; he
should alleviate the sufferings of the condemned
by clemency and liberal kindness ; he should the
more strictly curb sensuality that his position
would afford him greater opportunities for
indulgence ; he should govern himself, before all
others, so as to subdue all cupidity. All these
things he should do, not from vain-glorious
motives, but from a desire for eternal happiness.
Moreover, he should not neglect to offer to God
the sacrifice of humility, of mercy, and of prayer
for forgiveness of his own sins. What a sublime
conception of the sovereign ruler according to
God's own heart !

Although the supreme power had passed into
the hands of Christian princes, yet no radical
change had taken place therein. The same pagan
absolutism sat upon the throne surrounded by the
same adulation as in former days. The emperors
of the fourth century, although Christians, did not
renounce the pagan dignity of supreme pontiff
(summus pontifex), as the prerogative of supreme
power. Gratian was the first to refuse the
insignia, but even he retained the title.* Just as in
the days of Domitian, of Caligula, of Diocletian,

* See Zosimus, IV. , 36 ; Labastie : Memoire sur le sowverain
pontificat des empereurs romains, in the Mdmoires de VAcadimie
des inscriptions, t. xv., p. 100.

ROMAN SOCIETY n

who arrogated to themselves divine rights, so it
was still said of Constantine that he was a visible
deity of eternally divine origin, and that his
rescripts were celestial and worthy of adoration.
It was affirmed of Valentinian that all his
published edicts bore the signature of the divinity,
in other words his own, whilst it was said of
Gratian that he was Deo proximus humanarum
rerum dominus, and that he was everywhere
present, and of Theodosius that he was a visible
deity who had come from Spain, that he shared
in the divinity, cum Deo consors, that all people
adored him, and that the happiness of mankind
depended on him. To him sailors owed fine
weather, travellers their safe return, and com-
batants their success in arms. Symmachus was
surprised that Valentinian and Gratian did not
receive greater worship than that paid to the
gods. Even talent was regarded as a divine
gift coming from Caesar :

Non habeo ingenium, Caesar sed jussit habebo
Non tutum renuisse Deo.

Such were the exaggerations and the gross
flatteries wherewith that decrepit and effete society
fed itself. It was the Church who frequently
addressed the Caesars thus deified, reminding them
of the limitations of their power before God and
in the eyes of the Christians. Hosius, Athanasius,
Liberius, Eusebius of Vercelli, Lucifer of Cagliari,

12 LIFE OF ST. MELANIA

Hilary of Poitiers, Ambrose, John Chrysostom,
each and all addressed the rulers in language such
as had not been heard for ages, the language of
truth which opposed to the will of man the Law
of Divine Justice.

What shall we say of the Court ? It was com-
posed of an infinite number of officials of every
rank and class, who were sunk in all the softness of
Asiatic luxury. To an elaborate and detailed cere-
monial they had superadded the manners and insti-
tutions of the East. It is not, therefore, surprising
that the court had become a hot bed of corruption,
where flattery, cupidity, calumny and intrigue were
often the means of leading even good rulers into
excesses of incredible weakness and cruelty. We
must bear in mind that, in the opinion of contem-
porary writers, the greater number of the courtiers
openly countenanced every kind of vice, and that
their depravity and greed corrupted public morals.
On the other hand, the Roman people, as if
wearied of their glorious past, had fallen into the
languid and ease-loving ways of old age. The
efforts of the Church to induce men to live as"
brothers, to alleviate misery, to wipe out the
disgrace of Paganism, and to preach that any
reformation of society must be based on humility,
charity, and self-denial, were often powerless before
the apathy of those to whom she appealed.

Thus it was that Rome fostered the depravity

ROMAN SOCIETY 13

of the people, and directly maintained the insur-
mountable barrier between the patricians and the
plebeians, while, at the same time, the most
sublime virtues springing from the doctrine of the
Gospel flourished in her midst. Disorderly crowds
of slaves and eunuchs, remnants of Oriental
barbarism, thronged not only the imperial court,
but also the palaces of the wealthy Romans
and the streets and market-places of the city.
Plebeians of the lowest class, who were mostly
homeless outcasts, habitually spent their days in
idleness, drink, gambling, begging, and brawling.
No right was so much prized as that of attending
the public spectacles at the expense of the State
or of the patricians, and it was the only right
which they would never for any consideration
forego. Therefore, wherever the public shows
were fewer in number, or there occurred any
scarcity of food, riots of an alarming character
infallibly ensued. The Roman prefects never
suffered so much ill-treatment at the hands of the
plebeians as during the fourth and fifth centuries,
when it rarely happened that a prefect passed
through his term of office without some popular
disturbance. At the same time the number of
poor in the city was enormous, and they congre-
gated chiefly in the Vatican quarter. Such poverty
is a convincing proof that moral license does not
conduce to a people's prosperity.

14 LIFE OF ST. MELANIA

Meanwhile, the slaves, those outlaws from civil
life and natural freedom, multiplied apace.
Whether by reason of the great existing misery
which drove even freemen into servitude to till
the ground and to colonise the vast possessions of
the wealthy, or owing to the invasion of the
barbarian conquerors, an incredible number of
these unhappy beings were owned by every great
family as mere goods and chattels. The resources
of the vast estates cultivated by these slaves were
drained to the last degree to enable the owners to
live in luxury. To such an extent was this carried
that the slaves would sometimes have died of
hunger if the merciful hand of the Church had not
come to their aid. Crowds of human beings
were daily to be seen in the forum, lying on the
mats, naked and benumbed with cold, their tear-
ful, languishing glances imploring the kindness of
speedy purchase, which would after all only result
in fresh ill-treatment. Life held nothing for
them ; they must submit to see their daughters
torn from them and forced to become the slaves
of vice, their very lives even were at the mercy
of their powerful masters.

Of the nobles and wealthy patricians it may be
said briefly that their time was wholly devoted
to pleasure, to the seeking for honours and
magisterial dignities, the accumulation of riches,
and the excessive increase of their estates, espe-

ROMAN SOCIETY 15

cially in those provinces of which they were
appointed governors. The maxims of Epictetus,
which accorded with the fashion of the times, were
held in supreme estimation. A great number,
whilst disbelieving in the divinity of their deities,
were addicted to degrading superstitions. They
practised magic, studied the occult sciences,
and were worshippers of Mithras, a cult then
very much in fashion. The popular thirst for
amusement was insatiable. Public games, the
amphitheatre, the circus, spectacles of every
kind, constituted the daily routine, and were the
seminaries of every vice. The riotous life of the
city, wholly devoted to pleasure, stifled all noble
and honourable sentiment.

A cold and calculating selfishness took the
place of honourable friendship, and set a premium
on intimacy with gamblers and libertines.
Slander was unrestrained, and the purest and
most innocent could not escape its venomous
tongue. Anonymous denunciations were of
constant occurrence. A law made by Constantine
in 325 testifies to the enormity of the evil, and
the impossibility of remedying it. Witchcraft
was practised secretly by many. The processes
instituted under Valentinus by Maxentius against
a number of senators and noble matrons for
suspected witchcraft and other capital crimes are
famous in history, notwithstanding the cruelty

16 LIFE OF ST. MELANIA

employed. There is also the well-known episode
of the noble youth, Lollius, son of the ex-prefect
Lampadius, who, whilst still a beardless boy, was
exiled, and finally put to death by the executioner's
axe for having merely copied a book on witch-
craft, codicem noxiarum artium.

But the really gangrenous ulcer of this Roman
society so nigh to dissolution was the insatiable
avarice which pervaded all classes, but which in
particular was the ruling passion of those who
held the chief offices of the state. The rapacity
and venality of high officials obtained such wide-
spread notoriety, and these vices had become so
common and familiar at that time as to excite no
scruple whatever. Usury and tyranny in dealing
with the poor and helpless were carried to the
utmost pitch of cruelty. A poor debtor, unable
to pay his debts, would be forced to sell his
children, if indeed, starvation had not already
compelled him to do so. The usurers of that
time resorted to such inhuman methods as
impounding corpses and preventing their burial.
No wonder that such scenes should cause Saint
Ambrose, that model bishop and magistrate, to
shed bitter tears.

Barbarous cruelties were practised by the
Treasury officials. It was almost impossible to
satisfy the extortionate demands of the public
exchequer. Those who were unable to pay the

ROMAN SOCIETY 17

taxes were thrown into prison, where they and
their wives were cruelly scourged, whilst their
children were sold into slavery. Wherefore
Orosius could indeed with good reason assert that
it was by no means unusual to find Romans
who preferred freedom and poverty amongst
barbarous nations to the anguish of a life tortured
by the exactions of Rome. Add to this a certain
pretentious arrogance, which wrapped the Roman
patrician round from the cradle to the grave. At
his birth he received an outlandish string of
names belonging to remote antiquity, thus re-
calling the family glories of the past. This
custom was so universal as to be observed even
in Christian families. It was carried to such a
pitch that more than seven surnames were
assumed, preferably in Greek, for as Ausonius
tells us, the aping of Greek culture was a favourite
affectation of the time. " Nam gloriosum
Graeculus nomen putat quod sermo fucat
doricus." The great ambition of men of letters
and of magistrates, even those of mediocre ability,
was to have statues erected to them as a means
of immortalising themselves. This was an
honour lavishly bestowed by the rulers, the senate,
the cities and municipalities. When they died,
prolix and bombastic epitaphs were engraven on
their tombs, commemorating such peerless gifts
and virtues as would leave the owners of

i8 LIFE OF ST. MELANIA

these endowments unequalled amongst men.

Unbridled love of pleasure, luxury, pomp and
pride : such were the chief factors in the life of
the Roman patrician. To lead an honest, humble
life was held to be the mark of either meanness or
stupidity. Hence the profusion of palaces and
villas rivalling even imperial magnificence.
Spacious vestibules adorned with a dazzling
wealth of gilding, columns of precious marbles,
pavements in mosaic of the most intricate design,
gorgeous private basilicas, hippodromes, piazzas,
fountains, baths, temples : such was the bewil-
dering sight which met the eyes of the astonished
stranger, to whom the great houses and villas of
the patricians presented the appearance of
miniature towns. The orator Symmachus, who,
according to Olimpiodorus, had relatively but a
modest income, possessed three magnificent
palaces in Rome, as well as fifteen villas to which
he could betake himself whenever he needed
change.

The furniture too, deliciarum suppellex, corres-
ponded with the magnificence of these delightful
palaces. Gold, silver, ivory, bronzes, marbles,
and rare stones of every kind, statues, candelabra,
vases, richly dressed pages, exquisite robes,
carpets upon which historical figures were repre-
sented : all that the most refined, luxurious taste
could conceive was gathered within those walls.

ROMAN SOCIETY 19

No material but the costliest silk, brocade, or
purple cloth heavily embroidered in gold, was
considered fit for a matron's wear. But it was
when travelling that the senatorial families sur-
passed themselves in the splendour of their
silken garments, and in their gilded chariots and
gorgeous equipages with the costliest trappings.
Even the men, forgetting the simplicity of
ancient times which was satisfied with the woollen
toga, and unmindful of the prohibition of Titus,
affected silken garments. The fluttering lacernae,
the trabea, and the palmatae were all richly
embroidered with gold. The presses, filled with
robes of every description, allowed the Roman
matrons, their owners, to change their dresses
daily, and afforded ample means for the indulgence
of inordinate vanity. Even young girls wore
robes stiff with the richest embroidery, whilst
their heads were covered with veils of transparent
texture shimmering with gold, or of the finest
Egyptian linen with purple and gold lace. Gems
of dazzling splendour, and golden ornaments, often
representing the value of whole estates, hung from
the lacerated ears of matrons and marriageable
girls, whilst the same costly gems adorned their
heads, their necks, their arms, even their girdles
and shoes.

The feminine passion for the acquisition of rich
garments and rare jewels amounted almost to a

20 LIFE OF ST. MELANIA

mania. Husbands and fathers beggared them-
selves rather than cause their wives and daughters
one sigh of ungratified desire.* Under such
circumstances it was not altogether surprising
that Ataulfus should offer, with other presents, to
Placidia, as a wedding gift, fifty beautiful youths,
each carrying two large vases filled with precious
stones of priceless value, a small sample of the
booty which the Goths carried off from the houses
of the Roman patricians.

The Roman matrons, in addition to their passion
for dress, were consumed with the desire to appear
beautiful. The art of improving nature was their
unceasing study. They painted and enamelled
their faces, darkened their eyebrows with black
antimony, and dyed their hair golden colour. They
supplemented their own tresses with false hair, the
whole being adorned with gold and flashing jewels.
The softest feather beds formed couches too hard
for them to recline upon. Every day they spent
long hours at the baths, and were anointed with
perfumed salves. Their chief occupations consisted
in the interchange of visits, during which they
mutually slandered and calumniated one another.
They appeared in public in gilded litters, and

* Life ofMelania, ch. 36. When the tomb of the Empress Maria,
wife of Honorius, in the Vatican, was opened in the sixteenth cen-
tury, the gold with which her robes were embroidered was found
to weigh thirty-seven pounds. This will give an idea of the rich-
ness of the gold embroidery used in those days.

ROMAN SOCIETY 21

surrounded with an ostentatious pomp which
seems almost incredible. An interminable crowd
of slaves, footmen, valets, and eunuchs formed
their escort.

The thermae, or public baths, were the scenes
of such wild license and debauchery that decency
forbids us to dwell upon it. Every day a crowd of
clients and parasites gathered inside the colon-
nades which surrounded the atrium in the houses
of the patricians, and here they ingratiated them-
selves with their patrons by a judicious admixture
of slander and flattery. The continual and inter-
minable banquets, which were rather displays of
wealth and voluptuousness than of elegance and
good taste, can only be described as orgies. They
were, indeed, far removed from the casta convivia
with bellaria et nuces imagined by the genial
grammarian Macrobius, at which the noblest and
most cultured men of that time were to recreate
after learned discussions. To soothe patrician
ears, music was not wanting at these banquets,
there being in existence a large number of ancient
musical instruments, whilst new ones were con-
stantly invented. A crowd of singers and mimes
were always in attendance at the palaces of the
nobles, that they might, by the practice of their
art, revive and flatter the jaded senses which idle-
ness and debauchery had dulled.

Very few of the patricians cared for anything

22 LIFE OF ST. MELANIA

requiring serious thought, and, for the most part,
their libraries were as deserted as the graveyard.
Men of culture and taste fell into bad repute.
People avoided them as bores, and accounted their
presence of evil augury. Adultery, infanticide, and
divorce were the natural but terrible results of the
unbridled licentiousness which reigned in patrician
households. It would have been impossible to
form an idea of the extreme length to which this
corruption extended if a law passed in the year
390 had not lifted a corner of the veil. Not less
remarkable was the wanton extravagance which
everywhere prevailed. The patricians were enor-
mously wealthy. Although the Goths only held
the city for three days, still during that short time
enormous riches fell into their hands. This great
wealth of the Roman aristocracy was chiefly spent
by them in idle display and sensual indulgence.
The profuse extravagance indulged in by the
nobles for the gratification of their vanity and love
of ostentation amounted almost to insanity. Well
might St. Augustine declaim against the "gloriosa
effusionis insania" which was the curse of the age.
We may take an illustration from the expendi-
ture which was expected of the great senatorial
families when any one of their members entered
upon office as consul, praetor, or quaestor. The vast
sums which, in the efforts to win popular favour,
were disbursed upon horses, wild beasts, games,

ROMAN SOCIETY 23

pageants, and presents, would hardly be credited.
When Olibrius was made praetor, Probus, accord-
ing to the account of Olympiodorus, expended
the value of 1,200 pounds weight of gold say
.47,000 Stirling. Symmachus, for his son
Quintus Fabius Maximus, paid 2,000 pounds of
gold, or ^78,000 Stirling ; and when a festival,
lasting seven days, was celebrated by Maximus in
honour of his son's entry upon office as praetor, it
cost him the double of this, or something near
;i 56,000, It was a mad contest of prodigality,
in which the favour of the people was the prize of
the highest bidder.

The contagion of the sensuality and vice within
the city had naturally spread to the army. Dis-
cipline was no longer observed ; the soldiers, forget-
ting that in former days the austerity of the
Roman army had constituted its strength, amused
themselves with effeminate songs and diversions.
They who once were content to find repose on
the bare ground, now required soft feather beds
and marble dwellings. They refused to use
humble vessels of earthenware, and were not
ashamed to drink from enormous goblets which
were heavier than their own swords. From the
time of Gratian the Roman soldiers would no
longer endure the weight of helmet and cuirass,
and gave themselves up to drunkenness and orgies
of every kind. St. Ambrose vividly describes

24 LIFE OF ST. MELANIA

the repulsive spectacle of the officers, arrayed in
resplendent attire of silk and gold, challenging
one another, amid scenes of inconceivable de-
bauchery, to prove which could drink the most
wine, with the result that at the end, all alike lay
drunk on the ground. It is not surprising that
such excesses bred insubordination and license,
and by breaking the bonds of discipline, paved
the way for the ultimate triumph of the barbarian
invaders.

From this state of affairs, we can well under-
stand with what truth St. Augustine, at the dismal
sight of the capital of the empire perishing under
the blows inflicted on the one hand by corruption,
and on the other by the barbarians, traced with
his master hand, in these characteristic touches,
the ideal of happiness to which the Romans of
his time aspired. It mattered nothing that the
State was sunk in vice, provided that they were
surrounded by abundance, that their arms were
victorious, and peace secure. It was of far
greater import that each one should amass enor-
mous riches that he might squander them in the
pursuit of pleasure. The poor man gave his
services to the rich for the sake of having plenty
to eat and a quiet, idle life under powerful patron-
age. The rich took advantage of the poor man's
need to surround themselves with courtiers and
ministers to their pride. The populace bestowed

ROMAN SOCIETY 25

their applause, not upon him who considered their
true welfare, but upon him who most lavishly
provided them with diversion. There must be
no severe laws, no restraint on licentiousness.
The rulers' whole anxiety was centred upon the
submissive temper of their subjects ; whether
they were virtuous or vicious mattered nothing.
The provinces obeyed the governors, not as the
custodians of public morality, but as rulers over
all and the purveyors of their pleasures. They
rendered them unwilling homage, and feared them
with servile fear. The laws seemed framed only
for the protection of property, not from any care
of good morals. The opportunities for de-
bauchery were brought to the doors of all.
Gambling, drunkenness, disgraceful and cruel
diversions were indulged in and openly justified.
The man for whom these things had no relish
was regarded as a public enemy. If anyone
should seek to interfere with this reign of license
he was to be silenced, to be ostracised, and, if
necessary, to be made away with.

Such depravity was inevitably the precursor of
disaster ; and, indeed, the barbarian Alaric, with
his army, had already reached the gates of Rome,
which was plunged into terror at his approach.
Then paganism, deaf to the voice of the Gospel,
or even attributing to it the coming of these mis-
fortunes, appealed to its own divinities for deliver-

26 LIFE OF ST. MELANIA

ance, returning to its superstitious lustrations
and the sacrifices of pagan worship, while at the
same time the public depravity continued as great
as ever. The horrors of that time can scarcely
be described. The proud Goth had stricken the
city to the dust, giving it up to fire and pillage.
Rome was deluged with the blood of her citizens,
whilst her women were outraged and dishonoured.
Now for the first time in Roman history patricians
and plebeians were united by the common bond of
terror, and the strange sight was seen of Chris-
tians and pagans seeking refuge under the shadow
of the basilicas of the Apostles, and imploring
mercy. But scarcely had the fugitives set foot on
safe and hospitable ground, though the ruins of
their own city were still smoking with the fires
not yet completely extinguished, when they de-
manded the disgraceful diversions of the theatre,
and plunged into greater dissipations than ever.
The calamities and the multiplied sufferings of
the barbarian invasion were of no avail to re-
generate a society so completely given over to
corruption. Contemporary writers do not exag-
gerate in any way when they unanimously declare
that Roman morals in the fourth century and at
the beginning of the fifth were not only depraved
and vicious, but wholly incurable -perditissimi
mores, colluvies morum pessimorum, labes insana-
bilium flagitiorum. They are also agreed that

ROMAN SOCIETY 27

the barbarian oppressor was the instrument chosen
by Providence to scourge the pride, the vanity,
and the depravity of the corrupt capital of the
empire.*

It is not surprising, having regard to the depths
of moral degradation to which ancient Rome had
sunk, that good Christians should have shunned
all intercourse with the patrician houses. We
read of Marcella, the glory of Roman matrons,
that she generally abstained from visiting at noble
houses in order that her eyes might not be
offended with the sight of objects which deserved
to be trampled under foot. Saint Jerome, in
general terms, directed patrician Christian maidens
to avoid the houses of the nobles and to cultivate
no intimacy with married women. And he also
expressly desired that they should fly, as from the
plague, from the company of those virgins and
widows who, while ostensibly leading devout lives,
frequented the society of matrons who were devoid
of all sense of modesty. Thus it was that chosen
souls who realized that they were created for a
higher destiny than the gratification of sense were
disgusted and sickened by the atmosphere of vice

* Ten years after the devastation of Rome by Alaric, Claudius
Marius Victor wrote :

" Nil hostis, nil dira fames, nil denique morbi
Egferunt ; fuimus qui nunc sumus, bisque periclis
Tentati nihilo meliores reddimur unquam
Sub vitiis nullo culparum fine manentes."

De perversis suae aetatis moribus, v. 30-33.

28 LIFE OF ST. MELANIA

which surrounded them. Like prisoners in-
carcerated in dark and noisome dungeons, they
longed to get away from Rome that they might
breathe a purer air. Saint Jerome's powerful voice
resounded in their ears, calling on his friends to
go forth from the corruptions of Babylon, as he
designated the pagan portion of the city.
They heard the sighs of Melania, who but
recently returned from Jerusalem, counted every
moment of her sojourn in the seat of all these
iniquities and feverishly hastened the time of
her departure. They heard also the mournful
accents of Saint Paulinus, who, whilst longing to
behold once more his friend Rufinus, yet con-
sidered that he should keep far from him on
account of his proximity to the same corrupt city.
And yet we shall only speak truth when we say
that amidst the universal depravity of this pagan
Babylon there existed and flourished at the same
time the Kingdom of God.

Towards the end of the year 397, St. Jerome
declared that Rome possessed what the world in
the past was ignorant of the very flower of
Christianity. We learn from Saint Augustine
that at the time of Alaric's invasion (410) the
number of the Faithful then living in the ancient
capital of the Empire was very large. Hence St.
Paulinus of Nola, writing to Severus in the year
402, declared that the adherents of the daughter

ROMAN SOCIETY 29

of Sion in Rome outnumbered those of the
daughter of Babylon. If we try to understand
the chief causes which, in the very centre of
corruption, contributed to foster among the more
right-thinking of the Roman patricians that fervent
faith and sanctity of life which distinctively marked
those times, we shall find that several influences
were concurrently at work, all leading in the same
direction. There was first the abhorrence of the
degraded society in the midst of which they lived,
with the consequent tendency to segregation, to
monasticism, and to that life of virginal chastity to
which so many matrons and young girls devoted
themselves. Again, we have many conspicuous
examples of sublime virtue afforded by that state
of life which were themselves strong incentives to
emulation. So, too, we must count the devotion
to the martyrs whose graves, invested with a halo of
glory, inspired glowing faith and heroic aspirations,
whilst, finally, something was due to the pilgrimages
to the holy places, and to the earnest and assiduous
study of the Sacred Scriptures. From all these
sources there emanated fiery sparks which
enkindled in the souls of many patricians the
glowing flames of Christian piety, and which led
them in the end to make public profession of a
higher life.

After the terrible persecution of Diocletian, and
during the peace which the Church enjoyed under

3 o LIFE OF ST. MELANIA

Constantine, monasticism had marvellously de-
veloped in the East. Numbers of Christians,
witnesses of the heroism of so many martyrs who
were tortured and put to death by their cruel
persecutors, were thereby drawn to lead lives of
such penitential fervour as approximated to martyr-
dom. The extraordinary sanctity of these lives
attracted others to follow their example. Hence
it was that in the space of sixty or seventy years
the vast region of Egypt was covered with
monasteries whose inmates were venerated for
their exceptional holiness. Mount Nitria con-
tained five thousand monks ; a great number also
dwelt in the place named Scete, and the so-called
Cellia were covered with innumerable cells, the
abodes of anchorites. A multitude of cenobites,
who lives were consecrated to solitude, prayer,
and labour, dwelt in all the countries which
extended from Memphis to Babylon. Monasteries
were continually springing up in the vicinity of
the Nile. The celebrated Serapion was head of
nearly ten thousand monks, as were also Pacomius
and Paphnutius in the little island of Sabenna.
The city of Oxyrhincus in the Thebaid was
thronged with monks and celibates, who occupied
the public buildings and the ancient pagan
temples. When we call to mind the sentiments
regarding martyrdom which animated all Egypt,
the repulsive sensuality of life, especially pagan

ROMAN SOCIETY 31

life in Alexandria and other cities, the desire of
many to make reparation by severe penance for
their sins, as well as the prestige which attached
to those venerable solitaries, the fame of whose
supernatural lives and virtues had spread every-
where, we can easily understand the eagerness
with which people hastened from all parts to visit
abodes of peace and sanctity such as had never
been seen before. Thus it was that during the
latter end of the fourth century Egypt, beyond all
other countries, chiefly aroused the admiration of
Christendom and kept alight the torch of Religion.
It resembled a huge monastery, with Syria and
Palestine as offshoots. Meanwhile the fame of
Eastern monasticism had already spread to the
West, where it aroused not only admiration but
also a desire to see those abodes of angelic virtue.
Saint Jerome, Rufinus, Sylvia of Aquitaine, or, as
others would have it, the Iberian lady ^Etheria,
Sulpicius Severus, and many other illustrious
personages, together with noble Roman matrons,
such as the elder Melania, Paula, Eustochium,
and Fabiola, hastened eagerly to visit the homes
of this new asceticism and to converse with the
ascetics themselves.

Towards the middle of the fourth century Saint
Athanasius, flying from the persecutions of the
Arians, sought refuge in Rome. There, during
his sojourn in 341 and the following years, he

32 LIFE OF ST. MELANIA

succeeded in inspiring many of the nobility with
a desire for the ascetic life and the profession of
virginity. Marcella, who had been left a widow
in the very flower of her youth, only seven months
after her marriage, became the most devoted client
of the illustrious Bishop of Alexandria, venerated
at that time by the whole Catholic world as the
strong pillar of orthodoxy. Under such a master
Marcella soon came to play a leading part in the
revival of asceticism amongst the Roman patricians.
Athanasius recounted the story of the wonderful
life of Antony, then still living, to whose sanctity
and fame even the great Constantine had paid
homage. Coming upon such authority, the strange
history of the Patriarch of Eastern monasticism
was as a flame which set the more exalted souls
on fire. The lesson was not lost, and henceforth
they turned to evangelical perfection as the one
remedy for the terrible desolation occasioned by
the corruption of the age.

A fresh impetus was given later to these initial
desires by the reading of the no less wonderful and
edifying life of Saint Martin, Bishop of Tours.
Souls who longed to soar above the unwholesome
atmosphere which surrounded them into purer and
more exalted regions, found themselves power-
fully urged to the imitation of such models.
Then it was that the Roman nobility became con-
spicuous for the resplendent examples of virtue

ROMAN SOCIETY 33

amongst its members. At the same time, such
example, given by personages remarkable for
birth, wealth, and culture, whilst arousing admira-
tion in some, excited in others only feelings of
contempt. These latter, the champions of the age
and its morals, felt vaguely that such virtue con-
demned the ostentation and sensuality of their own
lives, which were spent in the pursuit of honours
and in wanton indulgence.

The illustrious senators, Furius Pammachius,
Pontius Paulinus, Turcius Apronianus, and
Macarius, the vicar of Rome, were amongst
the nobles who were converted to a truly ascetic
life of penance, humility, and charity. Conspicuous
amongst the matrons of the highest rank were
Marcella, the elder Melania, Paula, Lea, A vita,
Blesilla, Paulina, Furia, Fabiola, who, together with
the fairest flowers of Roman maidenhood, Axella,
Eustochium, with her niece Paula, Principia,
Marcellina, Eunomia, Demetrias, and others,
afforded the most striking contrast between the
purity and humility of Christian life and the pride
and corruption of Roman society. Their part
was that of the mirror, reflecting everywhere a
brilliant light, which proved a perpetual incentive
to virtue.

At the same time, devotion to the martyrs, whose
tombs extended for three miles round the walls of
the Eternal City, reached its climax in the second

4

34 LIFE OF ST. MELANIA

half of the fourth century, particularly during the
pontificate of Damasus, to whom the cultus of the
martyrs was specially dear. From those sacred
tombs, enclosed within the walls of magnificent
basilicas, and adorned with marble, encased in
gold and silver, perfumed with incense and
balsams, illumined by the mystic light of tapers
and lamps, and overshadowed by the symbolic
mosaics of the sanctuary, there breathed in all the
fulness of its power the good odour of Christ,
and there was revealed in all its grandeur
the heroism which is the fruit of the Gospel. The
concourse of people at these tombs was enormous,
especially on the martyrs' anniversaries; and the
solemnity of the ceremonial at these sacred spots,
so deeply venerated, was such as to seem a reflec-
tion of that heavenly glory which surrounded
their beatified souls. To these holy shrines the
patricians, with their families, were amongst the
first to hasten, and here the consuls, themselves
the representatives of the proudest and most
exalted worldly dignity, paid homage to the power
of virtue by the lowering of their fasces.

Noble Roman matrons mingled with the crowds
of devout plebeians who kept the nightly vigils
which preceded the martyrs' festivals. Young
girls who had resolved to consecrate themselves to
God, and who hence avoided appearing in public,
might be seen there pouring forth their souls in

ROMAN SOCIETY 35

prayer during the quiet hours, when the throngs
of pious worshippers had withdrawn. Thus it is
easy to understand how powerful was the influence
of the Roman martyrs over the patrician classes,
and especially over those souls whom Divine
Grace was already urging to high ordeals or even
to the pitch of heroism.

Amongst the other incentives to fervour must be
reckoned the pilgrimages to the East, which were
so general in Rome during the latter end of the
fourth century. Veneration for the Holy Places
of Palestine was the chief motive of these
pilgrimages, together with the desire of imprinting
on the memory a vivid recollection of the Bible
narrative, and also of visiting those centres of
sanctity and religious life for which the monas-
teries of Egypt in particular were celebrated.
None were so strongly inflamed with this pious
ardour as the noble matrons of Rome. Hence
we find the elder Melania, grandmother of our
Saint, who was left a widow at twenty-two years
of age, amongst the first to raise the standard of
the Cross. To the grief of her relatives, and the
amazement of the whole city, she separated from
her little son, her only child, and consecrated
herself to a life of penance and recollection in a
monastery in Jerusalem.

Later on, others, equally noble and equally illus-
trious, followed her example. Saint Paula, the

36 LIFE OF ST. MELANIA

widow of Toxotius, accompanied by a young girl,
Julia Eustochium, explored Palestine and visited
the monasteries of Egypt. She finally took up her
abode near the sacred grotto of Bethlehem, where
she founded monasteries, and where she died.
Her tomb there was much honoured. Shortly
after her departure from Rome she had been
joined by Fabiola, the heiress of Fabius Maximus
This noble lady, by her public penance for faults
committed in her youth, was a shining example to
those Romans who had grown old in vice. She
led for a considerable time the life of an ascetic
in Bethlehem, until she was recalled by pressing
affairs to Rome, which she again edified on her
return by her humility and her benefactions.

The last of this noble band was the younger
Paula, the daughter of Laeta. She also belonged
to the Julian gens, and going to the East after
her grandmother's death, she set a rare example
of virginal purity. The letters which these holy
women wrote to their friends and relatives, in
which they vividly described the peace and happi-
ness of their life, and the odour of sanctity which
breathed from all around them, were so many
incentives to others to follow their example.
They could not fail to exercise a powerful influence
upon the higher classes of Roman society.

The earnest study of the Holy Scriptures is
closely connected with the pilgrimage to Palestine.

ROMAN SOCIETY 37

It would be going beyond the limits of our sub-
ject to discuss the general movement which, in
the fourth century, led the greatest luminaries of
the Church to the unceasing study and exposition
of the sacred books. The East, with its schools
of Alexandria and Antioch, as well as the West,
with its principal Doctors, Jerome, Augustine,
Ambrose, and Hilary, reveal to us how keen was
the desire in those days to search into the mean-
ing of the Sacred Scriptures, and what efforts
were made by the Fathers of the Church to spread
a knowledge of them amongst the people. Con-
fining ourselves exclusively to Rome, and in
particular to the Roman aristocracy, we can assert
in all truth that such serious study, and such burn-
ing ardour for Biblical research, was never known as
during the close of the fourth and the beginning
of the fifth centuries, especially amongst women
and girls. This is one of the most marked
characteristics of the period. At that epoch,
indeed, there was good reason to condemn the
corrupt manners and the vain display of the
Roman aristocracy ; but, at the same time, a large
portion of Christian Rome continued to preserve
that robust faith which the Apostle of the Gentiles
once praised. The Holy Scriptures were regarded
as the Word of God, which contained the Divine
oracles, the laws given to man as his safe-conduct
to eternal happiness. It was the unfailing nourish-

38 LIFE OF ST. MELANIA

ment of Christian virtue, the certain guide to per-
fection, support and comfort in the misfortunes of
life and amid the dangerous hurricanes of the
world. As we may notice in the early paintings
in the Catacombs, the artists drew most of their
inspiration from the Bible. Scenes from the Old
and the New Testament were depicted in the
adornment of the Basilicas. In the sculpture of
the Sarcophagi the changes were rung upon a
limited cycle of Biblical themes, and Christian
poets took their subjects, as the Fathers of the
Church did their treatises, from the suggestions
supplied by Holy Scripture.

But these Biblical studies reached a climax
when Rome enthusiastically welcomed within its
walls, and admitted to the rights of citizenship, the
Dalmatian priest, Jerome, the son of Eusebius.
He had come to Rome with Paulinus, Bishop of
Antioch, and Epiphanius of Salamis in the island
of Cyprus, when important ecclesiastical business
rendered it necessary for these prelates to confer
with the Pontiff St. Damasus. Jerome, who then
began to assist the Pope in his correspondence
with the Eastern Church, was the guest of the
noble matron Paula. It was during this time
that he became more widely known and appre-
ciated as an eloquent and learned writer, deeply
versed in the exegesis of the Sacred Scriptures.
His learning, his piety, and his stern virtue ren-

ROMAN SOCIETY 39

dered him in a short time the object of general
and enthusiastic veneration. His sojourn in
Rome, although of short duration (382-385), was a
veritable apostolate, which left a deep and lasting
impression, more especially upon the patricians.

From his youth, Jerome had conceived an in-
tense love for the Sacred Scriptures. As the years
advanced he made immense progress, and his more
developed intelligence, his researches, his travels
in the East, his acquaintance with the dialects, his
hearing of the best masters, such as Gregory of
Nazianzum, in Constantinople, and Didymus at
Alexandria, all these things had contributed to
make him, beyond any of his contemporaries, a con-
summate master of Biblical science. Before long
his acknowledged ability caused him to be regarded
as the oracle of the Christian faith. Meanwhile he
was in perpetual request in Rome, not only with the
Pope and with scholars like Pammachius and the
venerated Domnio, but also with noble matrons
and virgins, who longed to receive from him that
divine instruction which he knew so well how to
impart with profit and unction. Although his
humility made him reluctant to do so, Paula, by
dint of importunity, induced him to give an entire
course of conferences on the Old and the New
Testament to herself and her little daughter,
Eustochium. In course of time, the illustrious
Marcella, who was regarded as the chief ornament

40 LIFE OF ST. MELANIA

of the Roman aristocracy, Romanes urbis inclytum
decus, formed a regular school of Biblical studies
in her palace on the Aventine. This became a
centre of attraction for the flower of the nobility
who were aspiring to Christian perfection. St.
Jerome tells us that this devout matron, who was
filled with faith and gifted with more than ordi-
nary talent, had an almost incredible ardour for
the study of the Sacred Scriptures : Divinarum
Scripturarum ardor erat incredibilis. She was
already the devoted client of the illustrious Atha-
nasius when, in 382, she became acquainted with
Jerome's rare virtue and learning. She succeeded
by unceasing importunity in obtaining his consent
to become her guide and master in her chosen
study. The most distinguished women, both
girls and matrons, of Rome's aristocracy were
amongst Marcella's assiduous pupils. Paula, who
was united to her in the closest bonds of friendship,
could not be separated from her. Thus her little
daughter, Eustochium, was trained, in the house on
the Aventine, to a life of virginity, and there
learned to relish the sweetness of the Sacred
Scriptures. This princess, a daughter of the
most illustrious of senators, lived with Marcella,
and under her tuition made steady and remark-
able progress. Marcella's house was the central
library where everyone could obtain copies pf the
Bible and the works of the most famous ecclesi-

ROMAN SOCIETY 41

astical writers, amongst which those from the pen
of St. Jerome were specially prized.

It may be said with truth that Saint Jerome not
only assisted in the establishment of a school in
Rome for the instruction of the patricians in the
Holy Scriptures, but that he also introduced a
system of Biblical teaching for young girls, for
youths, and for consecrated virgins and widows.
He wished that girls should be taught from
infancy to learn the names of the series of Prophets,
Patriarchs, and Apostles, and that they should
also commit the Psalms to memory. To make this
work attractive to them he advised the giving of
little prizes. As they grew older he recommended
a study of the Proverbs of Solomon to help them
to live wisely, and of Ecclesiastes, that they might
estimate worldly vanity at its proper value ; then
the Book of Job, from which they might learn
lessons of patience in the troubles of life. Finally,
he would have them pass to the study of the
Gospels, a study which should henceforth be
unceasing, and also of the Acts of the Apostles
and the Epistles. With advancing years and
increasing understanding they were to set to
work upon the Pentateuch, the Books of Kings, of
Paralipomenon, Esdras, and Esther ; and, lastly,
when there was no risk of misunderstanding the
mystical and spiritual meaning, the Canticle of
Canticles. For adults he prescribed, in addition

42 LIFE OF ST. MELANIA

to daily and persevering study of the Scriptures,
the reading of the Commentaries of the Fathers.

Under St. Jerome's fostering care this move-
ment developed rapidly and produced marvellous
results. The great Doctor of the Church himself
testifies to the profound knowledge of the Bible
which several of the Roman matrons and young
girls possessed. His praise might almost seem
exaggerated if it were not justified by the proofs
which he gives. Saint Paula was perfectly
acquainted with the Greek and Latin languages.
She studied Hebrew with her daughter, in which
they both made such wonderful progress as to be
able to speak and write it with facility. Similarly
Blaesilla, after she had renounced all the vanities
of the age, following the example of her mother
and sister, conceived the same desire of learning a
foreign language. Though this was one peculiarly
difficult for a Roman, still she realised that it was
the key to a more intimate knowledge of the Old
Testament. Her progress in Hebrew was no less
rapid than that of her relatives. Henceforth she
also became enamoured of the study of the
Scriptures. We read that during a long illness,
which ended in her death, she had a volume either
of the Gospels or the prophetic writers continually
in her hands.

The noble lady, Fabiola, was another student
whose interest in Holy Scripture aroused the

ROMAN SOCIETY 43

enthusiastic admiration of Saint Jerome. Writing
to Furia, who was a relative of Eustochium, he
declared that if she could see her cousin Fabiola,
not only would she be charmed with her beautiful
soul, but that she would also hear from her
eloquent lips all the wisdom contained in the Old
and New Testaments. This was no exaggeration.
The various difficulties regarding Biblical ques-
tions which this girl proposed to her master were
such that he was often unable to answer at once,,
and was obliged to ask for time to consider them.
We have here sufficient proof of the serious nature
of his pupil's studies. But amongst all these noble
Roman ladies, Paula and Marcella stand forth
pre-eminent. With regard to the former we know
from Saint Jerome her extraordinary attraction for
the spiritual sense of Holy Writ, while, as for the
latter, the same Saint's letter to Principia, written
after Marcella's death, shows in what esteem he
held her. Moreover, in various parts of his works
he speaks of her with a respect and admiration
which makes it clear that his farewell tribute was
no idle compliment. This illustrious woman, so
superior to the rest of her sex, united to her ardent
faith and her indifference to all earthly things a
learning which was far beyond the common. So
intimate was her knowledge of Scripture, and so
great the clearness of her intellect, that Saint
Jerome looked up to her as to a superior, and

44 LIFE OF ST. MELANIA

' treated her as a competent critic of his own
doctrine.

The notable increase at this epoch of Christian
faith, and the more ardent practice of sublime
virtue, must undoubtedly be attributed, in large
measure, to that Roman school in which women
of the highest social rank played so conspicuous a
part. The study of the Sacred Scriptures raised
men's minds to the consideration of the super-
natural. It introduced them to another kind of
wisdom, and taught them to despise the things of
the world and to love those which are of Heaven.
But this same group of illustrious Roman ladies
also rendered to the Church another substantial
service. It is to them we are indebted for the
veritable library of precious treatises and for the
numerous commentaries so invaluable for Biblical
exegesis which Saint Jerome has left behind him
for the instruction of posterity. It was, indeed,
the searching questions daily propounded by these
noble ladies which elicited the greater number of
the holy Doctor's answers, many of them little
treatises on the particular points at issue. It was
their persistent importunities which drew from the
solitary of Bethlehem, whom the censures of
rivals and the malevolence of adversaries had dis-
couraged, the greater part of his commentaries on
the Holy Scriptures, the revised versions of the
text, and the translations from Greek into Latin

ROMAN SOCIETY 45

of Origen's Homilies on the Gospels. Precious
documents these last, now that the originals them-
selves have been altogether lost to us.

In conclusion, it must not be forgotten that all
these various causes, which exercised such powerful
influence upon the social reformation of Rome in
the fourth and fifth centuries, amidst its deplorable
moral degradation, were means ordained through-
out and controlled by the action of Divine Provi-
dence. It was God's goodness which willed that
the evils existing in nations should yield to
remedies, and which appointed to these nations
the laws under which they must advance. On
the one hand, we find the mistress of the world
dragged to destruction, and her gates opened to
the barbarians by that ambition, pride, and pomp
which, together with an ever-increasing thirst for
pleasure and its concomitant boundless cupidity,
were the results of an enervating naturalism such
as brutalises man and destroys the most vital and
ennobling principles of social life ; and, on the
other hand, we see Christianity with its Divine
Gospel, the eternal and unchanging rule of every
moral resurrection and all real progress, inevitably
provoking a reaction against the raging torrent of
vice, and, at the same time, laying the foundation
of a new civilisation which postulates, as its basis,
an ascendancy of the mind over matter, of the soul
over the body, of reason over the passions, of law

46 LIFE OF ST. MELANIA

over a perverted moral sense, and, consequently,
incorruptible justice, rightful liberty, and true
fraternity.

Melania the Patrician Heiress.

A.D. 383403.

A KNOWLEDGE of the State of Roman Society helps us to
understand the life of Saint Melania. The most fortunate
woman in the world from a worldly point of view. Divine
Providence appoints to her a different destiny. Her exalted
descent and birth on the paternal side. Her descent on
the maternal side. Her father, Valerius Publicola.
She is brought up in great luxury. Her great
culture. Her sufferings in her father's house because
of her desire for a life of virginity. She is forced
to lead a worldly life and to enter into marriage. Her
father uses violence to compel her to marry her relative,
Valerius Pinianus. Excellent qualities of Pinianus.
Melania adheres to all her resolutions which she had made
known to her husband. Fresh sufferings. Her spirit of
penance in the midst of luxury. Vain resistance to the
designs of Providence. Melania gives birth to two sons,
who are quickly snatched from her by death. The great
love of Pinianus for Melania. She makes a vow of chastity
to obtain her husband's cure. Death of Publicola, who
asks pardon of his daughter and leaves her full liberty to
dispose of her property as she wishes. Melania leaves
Rome and retires to the suburbs, where she lays
aside her splendid robes, and wears the coarsest
garments. Family life. Her generous hospitality to
pilgrims, widows, and priests. The Emperor Honorius
comes to Rome to inaugurate his VI. Consulate.
Serena desires to see Melania. Melania's resolution
to dispose of her wealth for the benefit of the poor
is opposed by her relatives. She visits Serena to implore
trie protection of the Empress. Fresh plots devised
by Pompeianus, prefect of Rome, who is killed by the
people. Melania's enormous wealth. Her boundless
charity and unequalled generosity. Her apostolate of
charity is no obstacle to her recollection of mind and the
elevation of her soul to God.

48 LIFE OF ST. MELANIA

WE have sketched, in the preceding pages, a
picture of Rome at the decline of the fourth and
the beginning of the fifth centuries, with its vices
and its virtues, its good and its evil tendencies.
We have described, more especially, the con-
ditions prevailing in patrician houses at the time
that Melania was born, and amidst which she lived
for twenty-five years. Unless we keep these
matters before our minds, we shall not understand
her life. The unwholesome atmosphere which
surrounded her from infancy, the distaste with
which it must have filled her sensitive spirit, the
contrast presented, on the one hand, by the torrent
of evil which swept everywhere, engulfing all in
its muddy waters, and, on the other, by the steady
and vivifying light of Christianity, a light which
irresistibly attracted noble hearts, comforting them
and filling them with hope : all these things
undoubtedly contributed to shape her heroic
resolve and led to the wonderful mode of life
which she voluntarily embraced. Let us also-
remember that if among her numerous relatives
there were some who were stumbling-blocks to
her by their sensual indulgence, there were also not
a few who were the mirrors of every virtue. The
example of these latter must have been a strong
and continuous stimulus urging her to follow in
their footsteps. Amongst those allied to her by the
ties of kindred were the elder Melania, Marcella,

PATRICIAN HEIRESS 49

Asella, Avita, Laeta, Pammachius, Paulinus,
Aproninus. These were the ornaments of the
Christian aristocracy, the most beautiful flowers in
the glorious garland which adorned the Roman
Church in those far-off days.

Viewing things from the standpoint of the world,
we must admit that Melania could not have come
into the world under happier auspices. Happiness
smiled upon her in her golden cradle. She was
the idol of many, the envied of all. What more
could the heart of maiden desire ? Descended of
an ancient lineage which was the pride even of
Rome, she could claim in the near past, as
well as in ages more remote, kindred with the
wealthiest and most powerful houses. Her paternal
and maternal relatives, during the whole of that
century, had held with great distinction the highest
offices in the State. Melania could even boast of
imperial blood. An only child, she was the sole
heiress of her father and paternal grandfather,
and, at their deaths, enormous estates passed into
her possession. No other patrician family could
compete with hers in wealth. Her palace, royal
in its splendour and magnificence, contained such
riches that we are told she could not find a pur-
chaser for it, because, in all Rome, there was no
one wealthy enough to pay the price demanded..

Nature had endowed Melania with the fairest
gifts of mind and body. In addition to rare

5

50 LIFE OF ST. MELANIA

beauty, she was possessed of a sweet, generous
disposition, ever inclined to good. Her intellectual
gifts were cultivated to the highest degree, and
she profited to the utmost by all the educational
advantages which were open to her. Beautiful,
rich, and cultured, this most favoured child seemed
born for earthly happiness. But Providence had
designed for her a far different destiny. Instead
of falling a victim to the corrupt tendencies of
Roman society, she was to offer herself as a
voluntary sacrifice of expiation for the decadent
race which unchecked vice was fast hurrying to its
doom. The priests, indeed, from the pulpits of
Christian temples thundered in vain against the
spread of evil, and even pagan writers used their
pens against the all-pervading depravity. But the
role assumed by Melania was the most efficacious
protest that could be offered against the corruption
of the ancient city : a protest not indeed made in
words, but rather with the eloquence of deeds.
The whole course of her life tended to the purest
and most perfect fulfilment of the Gospel precepts.
She was a living reproach to the prevailing errors
and the mad excesses of the Roman patricians.
If the extraordinary life of Saint Melania should
seem to some to present a difficulty, it is in this
fact that we find the solution of the problem.

Melania was born at Rome in the year 383.
Her father, the senator Publicola, was of the illus-

PATRICIAN HEIRESS 51

trious house of the Valerii, whilst her mother was
of the equally noble Ceionian gens, which, at the
beginning of the fourth century, became merged
in the families of the Rum* and Cecina. Her
paternal grandparents were Valerius Maximus,
who was very probably the same who filled the
office of prefect in the year 362, and the elder
Melania, of the Antonia family, a lady illustrious
not only by birth, but also by her sanctity. She
was left a widow at twenty-two years of age, with
only one child, a son, Publicola, the rest having
been taken from her by death. She renounced
the world, and retired to Jerusalem, where she
devoted herself to a life of prayer and solitude.

Melania's grandfather on the maternal side was
the pagan pontifex Albinus, who, although an
idolator, was a distinguished and very learned
man. Her grandmother, on the other hand, was
a fervent Christian, whose salutary influence had
done much to sanctify that pagan household. In
point of fact, Melania's mother, Albina, like her
sister Laeta, was brought up in the faith of Christ,
and it may well be that Melania, like Laeta's little
daughter, Paula, in her early childhood lisped her
prayers to the true God at the old priest's knee.

Publicola, whom his pious mother had offered
to God in infancy, received a Christian education.
He was a man of tender conscience, as we gather
from his letters to Saint Augustine. He was also

52 LIFE OF ST. MELANIA

of gentle disposition and extremely charitable, but,
like all mankind, he had his faults. A young
patrician, enormously wealthy, descended from a
family who had a glorious history in the annals of
Rome, proud of the name which he bore the
name of his great ancestor, P. Valerius Publicola,
first of the Roman Consuls he was not by any
means proof against the spirit of worldliness.
There was nothing which he had more at heart
than to outshine all his colleagues in the senate in
pomp and luxury. Then, the fact of his being the
one representative of the principal branch of the
gens Valeria, and having no male issue to succeed
him, caused him to place all his hopes for the
future in his only child, Melania, who was his idol.
He was, therefore, careful to give her such an
education as would correspond with his cherished
ideal. He had no other thought but to form her to
be the first and most admired matron in Rome.

Thus it was that from infancy Melania was
surrounded by her parents with every refine-
ment of luxury. Nothing could exceed the rich
elegance of her attire. At the same time, her
mind and understanding were trained in all that
culture which, in senatorial families, was the
highest mark of distinction. We know for a
certainty that she spoke Greek with as much
fluency as if it were her native tongue, and she
wrote with ease and elegance. She possessed a.

PATRICIAN HEIRESS 53

beautiful voice, and there is some reason to suppose
that she was a trained musician.

The care with which this young girl was educated
cannot be better described than in the words of
her uncle, her mother's brother, Volusianus. He
was several times prefect of Rome, and was
sent by Honorius III. as envoy to the court of
Theodosius II. When he met his beloved niece
once more in Constantinople, after twenty years of
separation, he could not restrain his tears at seeing
her so utterly changed. Turning to his companion,
he exclaimed, " Oh ! if you could only know with
what care beyond all others of our house she was
brought up, and how she was precious as the apple
of her father's eye. I can compare her to nothing
but a rosebud or a lily about to blossom, gradually
unfolding its petals, and growing each day more
beautiful."

But this great solicitude of her parents, which,
however affectionate it may have been, was yet
purely human, was the cause of great torture to
the innocent girl. Melania was not, like so many
noble Roman ladies of the time, a convert to
Christianity. She had never tasted the bitter fruit
of Roman corruption. She came into the world
with an instinctive hatred of those infamous cus-
toms which were the canker then eating out the
heart of primitive Roman society. Her pure
angelic soul revolted from the licentious manners

54 LIFE OF ST. MELANIA

which held sway around her. From her earliest
years, the love of God completely filled her heart.
She herself on her death-bed declared that in early
childhood she had consecrated herself wholly to
Christ. Providence, which had implanted these
desires in the girl's heart, did not permit them to
remain barren. She had, in the example of many
of her relatives, a powerful incentive to urge her
to a life of chastity and self-renunciation. We are
not alluding to her grandmother, the elder Melania.
She did not meet her grand-daughter until after
the latter had become a mother, nor is it to be sup-
posed that she could influence the child by means of
letters unknown to her parents, who had destined
her for life in the world. The strongest power
for good was probably Marcella, who was truly a
guardian angel to many other Christian families of
Rome. Seeing that Marcella manifested such an
earnest desire that Paula, the daughter of her niece
Laeta, should be trained to a life of virginity, we
can hardly doubt that she must have shown the
same loving anxiety with regard to Melania, who
was bound to her by the same tie of kindred.
Nor can we doubt that the latter found in her
illustrious aunt a powerful protector and consoler.
What a daily martyrdom it must have been for
this saintly girl to be obliged to lead the life of
indulgence and luxurious ease of her father's house,
with all its attendant pomp and splendour. But a

PATRICIAN HEIRESS 55

worse martyrdom was to come. She had scarcely
emerged from childhood when her parents began
to discuss the question of her marriage, and to
acquaint her with their wishes on that point. The
reverence and respect which she felt for her
parents precluded any overt resistance, and they,
availing themselves of the unbounded authority
which custom and the Roman law accorded to
parents, did not hesitate to impose their will upon
her. The discovery that their daughter's inclina-
tions were opposed to their designs only caused
them to assert their authority with more unbend-
ing firmness.

This important question of marriage must have
caused much and serious thought to both parents
and child. How Melania must have devoted all
the energy of her mind to the devising of some
method of escape, whilst her parents were study-
ing how they could best secure the continuance of
their ancient line. We learn from her biographer
that her marriage was carefully planned in family
council, in order that the name of the Valerii might
go down to posterity and that their enormous
possessions might not help to increase the power
and splendour of another house. In the brief
notice of Melania which we find in the Menology
of the Emperor Basil Porphyrogenitus, it is men-
tioned that, on account of her rare beauty and
enormous wealth, she was much sought for in

56 LIFE OF ST. MELANIA

marriage, but that Publicola, desiring to have a
relative for his son-in-law, chose one of the sons
of his cousin, Valerius Severus, who was prefect
of Rome in 382. Valerius Pinianus was the chosen
bridegroom, a youth of most attractive qualities,
who probably was especially acceptable to his
future father-in-law because he dressed well, made
a good appearance, and loved the easy life of a
Roman patrician. He had also the advantage of
being a Christian.

We cannot doubt that Melania, on hearing that
her marriage had been arranged, overcame her
natural timidity, and, following the example of her
friend, Cecilia, plainly told her parents of her wish
to consecrate herself to God. But her pious aspira-
tions found no favour with those whose thoughts
and interests were entirely worldly. We have no
record of the tears and anguish which the shadow
of that impending wedding must have cost the
saintly child. We know not if anyone inter-
ceded on her behalf, nor what steps she took
to gain her cause, nor with what earnest
pleading she besought her parents to allow
her to follow her inclinations. But the resistance
of a girl of thirteen could not avail much
against the strong will of a father who had
determined that through his daughter the family
name should be perpetuated. All that the history
of her life tells us is that pressure was used

PATRICIAN HEIRESS 57

to force Melania into a union with Pinianus, and
that the marriage was really carried out against
her will.*

By the merciful arrangement of God, who
ordained that all these events should have a very
different result from that planned by human fore-
sight, Melania found in Pinianus a husband worthy
of herself. The marriage was celebrated in 397,
when the bride was not yet fourteen, while the
bridegroom had just attained his seventeenth year.
He was an excellent young fellow, good hearted,
and of irreproachable morals. It says much for
him that the saintly Bishop of Nola, Paulinus,
loved him as a son. He would have been a perfect
Christian but for his excessive desire of outstripping
all his compeers in elegance and lavish expendi-
ture. This fault must be attributed to the tendency
of the age and to his early training in his parents'
house. He held his wife in the highest esteem, not
because of her enormous wealth, but on account
of her rare gifts of mind and body, which gained
for her a complete ascendancy over him. He
recognised in her an angelic soul, and his love for
her was so great that he yielded to her wishes in
everything rather than cause her the slightest dis-
pleasure.

From the first day of her married life, Melania
entered upon a new phase of existence one

* See Palladius Historia Lausiaca., p. 87.

58 LIFE OF ST. MELANIA

filled with moral torture, with struggles, and with
triumphs. Throughout it all we find her ever
manifesting such sweetness of disposition, such
modesty, and such respect for her husband as
excites our highest admiration. At the same time,
the constancy and fixity of purpose she displayed
could only come from strength supernaturally
bestowed. The Gospel of Christ, which she had
meditated upon from childhood, had taken so firm
a hold of her understanding and will that all else
was as nought to her. She found in the Evan-
gelical precepts and counsels her rule of life clearly
marked, and nothing could ever induce her to
deviate from it. So earnest was she in her love
of higher things that she offered to place her
enormous fortune at the disposal of her husband,
to do as he liked with it, if he would only con-
sent to let her serve our Lord in a life of virginal
chastity. Pinianus demurred, but he gave a sort,
of promise that some time in the. future he might
accede to her request, and with this she had, per-
force, to be content.

It had been settled that the young couple, scarcely
more than children, should reside with Publicola
in his palace on the Coelian Hill. This was the
cause of much suffering to Melania. Her fervour
daily increased, and with it her horror of a life of
luxury and sensual ease. Living constantly under
her father's watchful eye, she was obliged to

PATRICIAN HEIRESS 59

comply with his wishes, and to sustain the honour
of the family by conforming to all the usages of
Roman society. She had to dress with all the
splendour befitting a matron of exalted rank, and
to make her appearance in public surrounded with
much state. All this was so repugnant to the
young wife that it caused her real torture. She
sought by the most ingenious devices to find an
outlet for her spirit of penance and expiation. A
curious and characteristic incident may serve to-
illustrate this. "When this most blessed lady," we
are told, "was sent to the bath by her parents, she
went indeed as she was bidden, but unwillingly
and under compulsion. So when she entered the
heated chamber, she only washed her face and
wiped it just for appearance sake ; then calling to
her all her hand-maidens, she gave them money
and besought them not to betray her and disclose
to her parents the fact that she had not bathed.
And thus returning from the bath she made pre-
tence as if she had been bathing. So deeply the
longing for God had sunk into her soul."

Again, she spent whole nights kneeling in
prayer in her private oratory, and wore rough
hair-cloth beneath her jewelled robes. Being
detected in these penitential exercises, she was
sternly forbidden them, and was subjected to re-
doubled surveillance, a crowd of eunuchs and
handmaidens being appointed to attend upon her

60 LIFE OF ST. MELANIA

continually. The system of espionage was car-
ried so far that even the privacy of her own
.apartments was no longer respected. She was
forbidden to hold any intercourse with notably
pious people, lest they might encourage her in her
dislike for the life which she was obliged to lead.

But of what avail are man's short-sighted plans
against the eternal designs of God ? All that
human wisdom and foresight could do had been
done to ensure that the greatest of Rome's patri-
cian houses should retain its proud pre-eminence
and its reputation for lavish display. But it had
been decreed in the Eternal Counsels that from
this proud house should shine forth a glorious
Christian example to serve as a protest against
the increasing corruption of the world. At all costs
an heir must be assured for the richest patrimony
in the capital of the empire. But again Eternal
Wisdom had decreed that, notwithstanding all
precautions, an heir should be wanting, and that
this colossal patrimony should be devoted to feed-
ing the poor and to the assuaging of human
misery. Every means was adopted to prevent a
young girl from following the vocation to which
God had called her. Nevertheless we shall see
this girl guided in every step by Divine Provi-
dence until she is enabled at last, all human
opposition notwithstanding, to carry out that
vocation in full accord with her desires.

PATRICIAN HEIRESS 6r

Melania's first child proved to be a girl, whom
the young mother consecrated to God from her
birth. Now that she had given the longed-for
heir to her father's name, Melania fondly hoped
that she would be allowed to follow her inclina-
tions. But the moment had not yet come. The
advent of the girl-baby was indeed welcomed, but
husband and parents hoped that time would yet
give them the male heir which they coveted.

Their joy may be imagined when, on the Feast
of St. Laurence, Melania gave birth to a son.
The happiness of the house of the Valerit
seemed indeed to have reached its climax. Alas !
it proved but short-lived. All the proud, sweet
hopes which blossomed around the infant's cradle
perished as they bloomed, and sorrow took up its
abode in the splendid halls of the palace on the
Ccelian Hill. The day after his birth, while the
baptismal waters yet glistened upon his brow, the
heir to so much earthly greatness closed his inno-
cent eyes upon it all for ever. But the bio-
grapher's account of this incident, as it may be
read in the Latin version of his story, deserves to
be reproduced in full. The passage will give an
idea of the many curious illustrations which St.
Melania's life affords regarding the religious prac-
tices of Christian Rome at the end of the fourth
century :

" Now it happened that the day was at hand

62 LIFE OF ST. MELANIA

for the festival and solemn commemoration of the
martyr St. Laurence. [This must have been
August loth of the year 399.] In her great
ardour of spirit the most blessed damsel was
eager to go and keep the whole night with watch-
ings in the basilica of the holy martyr. But this
her parents would not permit because she was too
weakly and delicate of body to support this labour
of watchings. So she fearing her parents, yet
desiring to find favour with God, remained there
watching in the oratory of her own house, con-
tinuing upon her bended knees until morning and
beseeching God with many tears that He would
grant the desire of her heart. When the day
dawned her father sent eunuchs to see how his
daughter, their mistress, had rested in her chamber.
They, coming, found her still upon her knees in
converse with God, praying earnestly unto the
Lord. Just then she rose to depart, and as she
looked round she saw them standing there; where-
upon, in great distress and terror, she began to
coax them and to promise them money if only
they would not inform her father of what they
had seen, but would tell him instead that they had
found her sleeping in her room.* It was often
she spent the night like this, and she always tried
to conceal it. On this occasion she rose at an

* It is noteworthy that this incident is omitted in the Greek Life.
It is hard to say which more nearly represents the original.

PATRICIAN HEIRESS 6

o

early hour, and along with her holy mother went
to the martyr-church of Blessed Laurence, and
there, with many tears, prayed to the Lord that
there might be given to her a stout heart in the
service of God ; for she greatly longed for a life
of solitude in the Lord. On her return from the
martyr-church she was seized with the throes of
child-birth, and amid agonies of pain she was
brought even to the point of death. A boy was
born prematurely, who was baptized that same
day. The next day his soul passed to God."

Melania meanwhile lay at the point of death,
and as the climax of grief and disappointment
came the death of her little daughter.

In this moment of supreme trial, Pinianus gave
convincing proof of his intense love for his bride.
On learning that grave fears were entertained for
her life, he ran, half frantic with grief, to the tomb
of Saint Laurence, and there, with torrents of
tears, implored the intercession of the illustrious
martyr who is so dear to the Romans, offering the
sacrifice of his own life provided that his beloved
wife might recover. Melania, hearing of this vow
as she lay upon what seemed her death-bed, sent
Pinianus word that his prayer would only be
granted if he gave his consent to her consecrating
the remainder of her life to God. Her husband
at once formally and unconditionally gave his
promise that in future Melania should be free to

64 LIFE OF ST. MELANIA

serve God according to the dictates of her heart.
Henceforth he would be to her only a brother.
Melania was overwhelmed with joy ; and yet she
rejoiced not so much at her speedy and entire
restoration to health, and her deliverance from the
bondage which was so hateful to her, as at the
thought that she had won her husband's heart to
God. The parents, however, embittered as they
were by the overthrow of all their earthly hopes,
in no wise changed their attitude towards their
daughter. They exacted from her the same entire
compliance with all the habits and customs of
fashionable Roman life. They forbade as sternly
as ever the carrying out of her religious intentions,
To all her tears and prayers, they answered that
they could not bear the storm of abuse and censure
which would burst over their heads if they yielded
to her wishes.

At last, after seven years of married life,
Melania's constancy was rewarded, and the suffer-
ings inflicted on her by her parents came to an
end. Her father was stricken with mortal illness,
and knowing that he was about to depart from this
life, he implored his daughter's forgiveness for his
hardness. He withdrew all opposition to her holy
desires, and, moreover, left her full and uncon-
trolled possession of all his wealth. But the
biographer's own brief account of these last days
is worth quoting : " And as the young husband

PATRICIAN HEIRESS 65

and wife," he says, " experienced great pain, seeing
that, by their parents' violence, they could not
freely take up the yoke of Christ, they began to
meditate withdrawing into solitude, abandoning
the city altogether. But whilst they cherished
these thoughts in their hearts, as the blessed one
related to myself, behold there came to them in
their desolation a sudden odour of Paradise, they
knew not how, and the darkness of their melancholy
was changed into ineffable joy. And returning
thanks to God, they took confidence again to meet
the assaults of the enemy.

" Afterwards, with the advance of years, her
father was seized with his last illness, and being a
very good Christian, he sent for the blessed ones,
and said : ' Children, forgive me, that through
extreme foolishness I have fallen into great sin,
because, fearing the ridicule of evil tongues, I have
grieved you by putting obstacles in the way of
your heavenly vocation ; but, behold, I am now
going to the Lord, and you, for the future, having
power over yourselves, gratify your desire accord-
ing to the Will of God, provided you have stability.
Only may the Lord God of all things grant me
His mercy.' These words they heard with great
gladness. Then, when he had fallen asleep in the
Lord, taking confidence, they at once went forth
from the great city of Rome, and in its suburbs, free
from solicitude they trained themselves in every

6

66 LIFE OF ST. MELANIA

virtue, knowing well that it would be impossible
for them to render pure worship to God unless
they kept themselves aloof from all intermeddling
with the things of this world, according to what
is written : Hearken, O daughter, and see, and
incline thy ear : and forget thy people and thy
father's house" (Ps. xliv., n).

Melania was now, at last, free to follow the call of
God. After so many years of suffering and hard
struggle, she had conquered. Nor was this all.
Her mother and her husband, finding it impossible
to shake her resolution, resolved to join her in her
mode of life. Following in her footsteps, they trod
the rugged path of perfection, and, like her, became
the models of every virtue. What marvellous
power of attraction must this young girl, barely
twenty years of age, have possessed to exercise
such fascination.

Melania's first step after the death of Publicola
was, as we have just heard, to leave Rome. Social
depravity had rendered the atmosphere of the city
stifling and unbearable to her. Hence she quitted
her splendid palace, and took up her abode in one
of her villas in the neighbourhood. She thus
marked her reprobation of the sensual life which
degenerate Romans were leading within the walls
of the city, drawing down upon themselves the
Divine vengeance of which the sword of Alaric
the Goth and the burning brands of !:is barbarian

PATRICIAN HEIRESS 67

hordes were five years afterwards to be the
instruments.

Melania's removal from Rome took place in the
spring of the year 404. Her dislike to rich apparel,
which had caused her so much suffering during
her father's life, now led her to put away her silken
robes, her gold ornaments, and everything that
was rich and costly in her attire. She wore a
garment of coarse wool of the cheapest kind, and
fashioned rather to hide and disfigure her beautiful
form. Pinianus could not at first be induced to
adopt such a mode of dress, and he clung to rich
clothes of Cilician cloth. Melania, however, very
soon won him sweetly and lovingly to accept rough
woollen garments like her own, and afterwards she
herself made his clothes with her own hands,
fashioning them rudely from undyed wool. From
henceforth the proud Roman nature was con-
quered.

Now if we consider ever so little the manner
in which this young girl spent the first months in
her country house, we shall easily perceive what a
tremendous change had occurred in the lives of
that patrician family. How delightful to Melania
must have been those enchanting days of the lovely
Roman springtime. She was surrounded by all the
beauty of awakening Nature. Each day she saw
develop before her a rich growth of leaf and flower.
There, in the tranquil silence, broken only by the

68 LIFE OF ST. MELANIA

silver rippling of the fountains, the murmur of the
soft zephyr sighing among the leaves, or by the
matutinal warblings of the birds, her pure soul
must have held unceasing communings with God.
In that quiet retreat she led a life of Christian
modesty and simplicity which aimed strictly at the
perfection of the Gospel.

This home of Christian virtue could not strictly
be called a monastery. There was nothing about
it to justify the name. It was simply the abode
of a large family, all the members of which were
actuated with the one desire to live recollected in
God, and to attain Christian perfection. We
might in truth say that they were as angels who
had come on earth to rebuke, by their spotless
lives, the wickedness of the neighbouring Babylon.
They formed such a family as could be found only
within the Christian fold a family every member
of which offered perpetual worship with heart and
tongue to the Creator of the universe, to the
Redeemer of the human race ; a family who, by
their humble, penitential lives, made reparation to
Divine Justice for the pride and sensuality of their
countrymen, and who, by the shining example of
holiness, preached continually to those around
them with an eloquence which does not belong to
words.

Although Melania had left her native city, she
could not find it in her heart to forsake that crowd

PATRICIAN HEIRESS 69

of dependents who, like a flock of sheep, were
always attached to the great houses in Rome, and
were ever ready to do their patrons' behests. She
had studied in the Gospel the sublime doctrine of
universal brotherhood, and in all these dependents
she recognised the same image of the Creator as
was impressed upon herself. Hence it was that
she took with her to her villa a great number of
poor families and of slaves, whom she henceforth
treated as brothers and sisters. There, the cruel
lash never left its livid mark upon those unhappy
beings or caused their blood to flow when, by mis-
chance, they had forgotten to bring hot water to
their mistress at the appointed time. There, the
charity of Christ held supreme sway, and Melania
lived with her slaves in community of thought and
feeling, practising with them every Christian virtue,
instructing them with tenderness, labouring for
their moral improvement, and sitting beside them
at the same table.

She went still further. Forgetting the great
lady, she, the first amongst Roman matrons, shared
with her slaves the daily round of domestic duties.
What horror, what scandal must such behaviour
have caused those haughty Roman dames of the
Capital who were accustomed to regard those who
waited on them as beings of a lower nature. Here
undoubtedly we have one of the most precious
results of Christianity. If it had been possible,

70 LIFE OF ST. MELANIA

the Christian religion would have abolished slavery
as an institution at one stroke, but this could not
have been done without shaking society to its
foundations. But to Christianity is due the indis-
putable merit of having abolished slavery in
practice.

Although prayer and the chanting of the Psalms
formed the principal occupations of each day, still
the works of active charity were by no means
neglected. The villa of the Valerii must have
been of enormous size, for it was large
enough to lodge the immense number of people
whom Melania took with her from Rome, consist-
ing, as we gather from Palladius, of fifteen eunuchs,
fifty young girls who were vowed to virginity,
with other free-born women, slaves, and more
than thirty families who had followed Pinianus in
his new mode of life. But in addition to these
regular inmates, Melania's country house afforded
hospitality to the pilgrims who repaired to the
Eternal City. Foremost amongst these, bishops
and priests were received with every mark of
honour and respect. History has chronicled the
hospitality accorded in this villa to the numerous
deputations of bishops, priests, and monks who
came to Rome, in the latter end of 404 and the
beginning of 405, to plead the cause of Saint
Chrysostom with the Holy Father, Innocent I.
Amongst these were Palladius, the author of the

PATRICIAN HEIRESS 71

Lausiac History, and Cassian, the Deacon of the
Church in Constantinople, who is well known for his
famous Collations. Palladius speaks with lively
expressions of gratitude of the respectful welcome
and the generous hospitality with which he was
entertained during his sojourn, and of the large
sum of money presented to him on his departure
in February, 406.

Whilst dispensing such lavish hospitality,
and sparing no expense in the entertainment
of her guests, Melania practised the most rigid
mortification in her own daily life. When she
first left Rome, her glowing fervour and love
of penance urged her to such severe fasts and
other penitential exercises that her delicate frame,
fresh from the comparative luxury of her father's
house, was as yet unable to support the strain, and
she was obliged to moderate her ardour. Still, she
soon made so much progress in her endurance of
austerities of this kind, that it seemed incredible
in one so delicately nurtured. But Melania's most
striking characteristic was her love for the poor.
They were ever foremost in her thoughts, and the
chief objects of her care and solicitude. Thus it
was that in order to be able to afford them greater
assistance in their misery, she determined to dis-
pose of her vast estates. This determination, as we
shall see, was the cause of much suffering and trial.

The unexpected withdrawal from Rome of one

72 LIFE OF ST. MELANIA

of the greatest families of fabulous wealth to lead
a life of mortification in the seclusion of the
country was no doubt a great encouragement to
the Church and all pious Christians, who rejoiced
at this fresh triumph of virtue. Still, amongst the
Roman aristocracy, steeped in sensuality, it
awakened surprise and contempt. For the present,
however, Melania's name, coupled with the fame
of her heroic action, had spread far and wide,
and she was everywhere regarded as a woman
worthy of the greatest admiration. It was at this
time, that is, towards the end of December, 403,
the imperial Court came from Ravenna to Rome,
to be present when Honorius, on the first of
January, entered upon his seventh consulate. The
emperor, we learn, was lodged at the palace of the
Caesars, and Claudianus has painted in glowing
colours the festivities with which his presence in
Rome was celebrated. All the great houses played
a conspicuous and imposing part in these splendid
demonstrations. Had Publicola been still alive,
Melania would have held the first rank amongst
the proud Roman dames at all the entertainments.
However, there were not wanting those who
remembered the state and magnificence which
surrounded the beautiful girl but a few short months
before, and now, recalling the wondrous change in
her life, they told the story in the imperial palace.
As a result the Princess Serena, the adopted sister

PATRICIAN HEIRESS 73

and also the mother-in-law of the Emperor, was
much impressed, and in fine she expressed a great
desire to meet a lady of such admirable virtue.

Serena was, at that time, all-powerful at Court,
and after the death of her daughter, the Empress
Maria, she became " Queen " (Regina) both in
name and in fact. She was a woman of the
strongest religious feeling. Being brought into
continual touch with all the bishops who came to
Rome, since they naturally went to the palace to pay
their respects to the Emperor, Serena availed her-
self of this intercourse to request such of the bishops
as were Melania's guests to induce their hostess
to pay her a visit. She also asked the same favour
of several of the Roman ladies who were either
friends or relatives of the saintly girl. But Melania,
in her great humility, feared that a visit to the
palace would result in her being obliged to listen
to praises of herself, hence several times over, with
suitable excuses, she gracefully declined the
invitation. Circumstances, however, at last
obliged her to seek an audience with the princess
of her own accord.

Pinianus had given full consent to Melania's
project of selling her property for the benefit of
the poor, and thus fulfilling in its entirety the
Evangelical counsel. But no sooner was her reso-
lution made known than the cupidity of many of
the senators, and particularly of her relatives, was

74 LIFE OF ST. MELANIA

aroused. They considered that they had now a
favourable opportunity to enrich themselves beyond
all expectation by taking advantage of the sim-
plicity and inexperience of these young people,
whom they frankly regarded as lunatics. Amongst
these, Valerius Severus, the brother of Pinianus,
distinguished himself for his unprincipled knavery.
Whilst he craftily disputed with his brother and
sister-in-law their right to dispose of the family
estates, he, at the same time, secretly suborned
their dependents, who were engaged on the farms-
in the neighbourhood of Rome. Encouraging them
to mutiny by handsome bribes, he urged them to
insist that, in the event of the estates being sold,
they would accept no one as master but himself.
This unexpected opposition caused the young
couple great consternation. They feared much
that the rebellion of the slaves on their Roman
property might extend to the vast estates which
they possessed in the various provinces. After long
and anxious consideration, they came to the con-
clusion that they had no resource but to appeal
directly to Honorius, meanwhile imploring the
good offices of the princess on their behalf.

One of the most attractive episodes in Melania's.
life is her visit to the palace of the Caesars in 404,
which was the result of this determination. The
young wife, with her husband, appeared before
Serena, not indeed in the gorgeous robes and

PATRICIAN HEIRESS 75

dazzling jewels in which Court etiquette required
that a patrician matron should be attired, but in
the coarsest of woollen garments, and modestly
veiled. But it will be interesting to reproduce
the record of this interview as it is set down in
the pages of Melania's biographer.

" By reason," says this faithful chronicler, "of
their dispute with Severus, Melania and her
husband sought to procure an interview with the
most pious queen, which duly came to pass, the
holy bishops interceding in their behalf. And as
we imagine that it would be of great profit to
narrate a few things of their meeting, which she
often recounted to our edification, I shall set them
down in all truth for the benefit of those who
may by chance come across this my writing. Now
it happened that there were many who thought
that, according to the custom of the Roman
senators' wives, the Blessed Melania would have
to uncover her head at the interview, but she
declared her firm resolution not to make any
change in her garments, remembering the text,
' I have put off my garment, how shall I put it on ? '
(Cant. v. 3). Neither would she remove the veil
from her head, out of regard to the Apostle's
warning that it is unseemly for a woman to pray
with her head uncovered. 'No,' she said; 'not
even if it were to cause the loss of everything I
have will I change my resolution, for it is better

76 LIFE OF ST. MELANIA

that I should not transgress a single iota of the
Scriptures and so act against my conscience in
the sight of God, not even were I thereby to gain
the whole world.' For in truth her ordinary
garments were to her the robe of salvation, and
she considered all her life as one continuous act of
prayer. For which reason she would not take off
her veil, even for a short time, lest she should
.grieve the Angels, her companions. Having
taken with her precious ornaments of no little
value and crystal vases as presents to the pious
Queen, with other rich trinkets also in the form of
rings and silver and silken robes as presents for
the faithful eunuchs and majordomos, she arrived
at the Palace, and, being announced, they were
permitted to enter.

" The pious Queen with great gladness immedi-
ately went to meet them at the entrance of the
colonnade, and, seeing the blessed one in those
poor garments, she was greatly moved, and
welcoming her, she made her sit down upon her
own throne of gold. Then she called all her
attendants of the palace round her, and thus
began to speak to them : ' Come and behold her
whom we saw f our years ago at the height of
worldly grandeur, and whom we now perceive
grown old in celestial wisdom. Let us learn
from her how reason, guided by the fear of the
Lord, is superior to all earthly delights. Behold,

PATRICIAN HEIRESS 77

one who has trampled under foot her delicate
up-bringing, her abounding wealth, the state of
her high position, and absolutely everything that
is pleasant in this world, fearing neither the
frailty of the flesh nor voluntary poverty, nor any
other of those things which we hold in horror..
She has resolutely curbed human nature itself,
and given herself up to daily death, affording
proof to all by these works how woman, in the
practice of virtue, when resolution is strong, will
not allow herself to be surpassed by man in
anything. '

"And the servant of God, listening to these
things, was not puffed up by the praise, but the
more the Queen exalted her, the more she
humbled herself, fulfilling the word of the pro-
phet : All the glory of man is as the grass of
the field. And the Queen embraced her and
kissed her brow as she related to those present how
much the two had suffered in their renunciation:
of the world, and how they had been grieved by
the father's persecution, and how they were pre-
vented from holding any converse whatever with
holy persons, and from hearing the words of
salvation regarding the way of God. For the
devil drove the aforesaid father to such length
that, although an excellent man, he committed
great sin under pretext of good. Indeed, it was
suspected that he wished to take away their

78 LIFE OF ST. MELANIA

property and give it to other descendants, by these
means trying to prevent their heavenly purpose.
Then once more the Queen, treating them both
as Saints, spoke of the machinations of Severus,
the brother of the lord Pinianus, who plotted to
get all their wealth, which consisted of great and
vast possessions, safely into his own keeping :
and how each of their relatives in the senate was
scheming to lay hands on their property, wishing
to enrich themselves. And she said to them :
' If it please you, I will indeed make Severus
smart for this, so that having acquired wisdom, he
shall learn not to defraud those who have conse-
crated their souls to the Lord.'

" But the saints gave this answer to the Queen :
' Christ commanded us to suffer injuries without
bearing malice ; to allow ourselves to be struck
on the right cheek and to turn the other, and if
any man would force us one mile, to go with him
two ; and to him who takes away our coat, to let
go also our cloak. Wherefore it is not seemly for
us to render evil for evil, the more so that those
who try to injure us are our relatives. We have
confidence in Christ our Lord that by means of
His divine assistance, and under favour of your
Majesty's good will, our modest substance will be
well expended.'

"When the Queen heard these words, being
most favourably impressed by them, she at once

PATRICIAN HEIRESS 79

signified to her truly pious and Christian brother,
the most blessed Emperor Honorius, that he
should send orders to every province to the effect
that their possessions should be sold at the
responsibility of the governors and public ad-
ministrators, and that likewise they should be
responsible for the remittance of the price to the
Blessed Melania and her husband. And the
Christian Emperor carried this into effect so
readily and so promptly that, whilst they were still
closeted with the Queen, the commands were
given and the executors appointed. The holy
pair were filled with wonder at the benignity of
these most pious princes, and magnifying God the
Saviour for all, they both drew the precious
ornaments from the crystal vases and offered
them to their Majesties with the words, ' Take
from us these trifles as blessings, in the same way
as Christ took the two farthings from the widow.'
And she (the Queen), at these words, with a
sweet smile, thus answered them : ' The Lord
knows your charity and compassion. Wherefore,
I regard him who takes any of your goods, saving
only religious and the poor, as one who steals from
the altar, and heaps everlasting fire upon his own
head, because he takes the things which are conse-
crated to God.' Wherefore the Queen ordered
the Master of the Palace and two other illustrious
eunuchs to conduct them back to their house, with

8o LIFE OF ST. MELANIA

every respect, swearing by the salvation of her
most pious brother that neither they nor anyone
else belonging to the palace should be permitted
to take from them even so much as a single coin.
And this escort, who, as it chanced, were good
Christian servants of their good Christian High-
nesses, executed with all gladness and alacrity the
orders which they had received."

But even the Emperor's intervention did not
remove all difficulties from their path. The young
couple had still much opposition and even danger
to encounter. A part of their estates remained
still unsold, and their avaricious opponents, taking
advantage of the critical state of affairs in Rome
at the latter end of 408, owing to the invasion of
the Goths, contrived, with the secret co-operation
of the senate that the remaining estates should
be adjudged confiscate to the Treasury. They
were supported in their nefarious design by the
prefect, Pompeianus, a fanatical worshipper of idols.
The sentence of confiscation had already been
drafted, but on the very day when it was to be
proclaimed by the prefect, the people, rendered
frantic by scarcity of bread, rose in rebellion,
seized Pompeianus in his tribunal, and dragging
him through the streets, finally put him to death
in the centre of the city. Thus did God make
manifest His care for the patrimony of the poor.
Melania and Pinianus, unconscious of the mischief

PATRICIAN HEIRESS 81

plotted against them, had quitted Rome shortly
before the outbreak of this riot.

The sale of such enormous estates must in-
evitably have taken several years to complete. If
we bear in mind that the smallest of Melania's
properties yielded an income of almost fabulous
amount, having regard to the value of money in
those times so far removed from our own, we can
properly estimate her heroism in trampling earthly
goods under foot that she might live up to her
supernatural ideals.

It seems certain beyond all doubt that none of
the wealthiest Roman patricians enjoyed such a
prodigious fortune. It is also worthy of remark
that the purchasers of Melania's property, no
matter how rich or powerful, were quite unable to
pay the full purchase-money at once. In the
majority of cases the owners were obliged to
accept promissory notes. Melania's palace on the
Ccelian Hill, of which she was anxious from the
very first to dispose, was so magnificent and con-
tained such an accumulation of riches that it was
impossible to find a purchaser for it. It remained
unsold, and in 410, after it had been pillaged by
Alaric's barbarian hordes and partly destroyed by
fire, it was given away for nothing. The other
properties were scattered everywhere. Vast
estates belonging to the most illustrious house of
the Valerii were to be found in Italy, Sicily,

7

82 LIFE OF ST. MELANIA

Africa, Gaul, Spain, Britain, and even in regions
still more remote. One of these, near Tagaste,
was of such extent and importance as to number
amongst the population workers in gold, silver,
and bronze ; whilst two episcopal sees were in-
cluded within its circumference, one belonging to
the Catholic Church, the other to the Donatists.
We are not, therefore, surprised to learn from the
Saint's biographer that some of the rooms in her
house were filled with gold, the dazzling light of
which, he tells us, resembled that of flames of
fire.

The contrast of such wealth with the misery in
which the greater number of her fellow-creatures
were plunged, rendered its possession an intoler-
able burthen to Melania, whose pure heart was
enamoured with evangelical poverty. No words
could express the joy which she experienced in
the entire renunciation of this wealth. There
was no province in the East or the West which
did not experience the beneficial effects of her
charity. The poor, the sick, pilgrims, those im-
prisoned for debt, citizens carried off into cap-
tivity by pirates, rational human beings groaning
under the yoke of slavery, churches, monasteries :
all continually received large subsidies from this
heroine of the Gospel of Christ, whose hand was
never weary of bestowing charity. It was indeed
a sublime spectacle to behold her continually

PATRICIAN HEIRESS 83

stretching forth that beneficent hand in aid of
prisoners and penitents, seeking everywhere the
sick, the hungry, and everywhere bringing relief
to all. During the first two years after she left
Rome she restored to freedom no less than eight
thousand slaves. Her biographer tells us that to
enumerate those whom she liberated in the subse-
quent years would be quite beyond his power. Be
it noted also that this great apostolate of charity,
which aimed at healing the gangrenous sores of
society, was no hindrance to Melania's recollection
of mind, or to the continual elevation of her soul
to God. The sweet persuasiveness of her words
penetrated the hearts of others and conquered all
opposition. Her example was as a shining light
in the murky darkness which enveloped ancient
Rome a light which revealed a mode of life
hitherto wholly unknown, but not the less sublime
in its aim, and worthy of all imitation.

The Great Renunciation.

A.D. 403 407.

ST. PAULINUS of Nola. Melania becomes his Guest,
January, 406. Flight to Sicily. Death of Rufinus. The
Storm off Lipari. Africa. St. Augustine. Residence at
Tagaste. Sale of her property. Monastic Apostolate.
Life of Penance and Charity.

FOR about four years Melania continued to live
with the numerous household which she had
gathered round her in the constant exercise of
piety. Keeping always at a distance from Rome,
she sojourned for periods of various duration upon
those estates still remaining unsold in the Cam-
pania and in Sicily, and those in the country
surrounding Rome. It is during these years, at
the beginning of 406, probably after a short
sojourn in Sicily, that we find her at Nola, pur-
suing the same mode of life, as the guest of St.
Paulinus. We will try to offer a rough sketch of
the picture which is here set before us. It would,
indeed, require a more gifted hand to present it
in all the beauty of its conception, the harmony of
its tints, and the vividness of its colouring.

The figure of Paulinus stands out in the first
place mild, serene, radiating heavenly light,.

THE GREAT RENUNCIATION 85

breathing purity, and compelling our love. The
noble senator, the consul and magistrate, whose
youth had been passed amid wealth and honours,
reveals himself to us humble, simple, modest as a
child. He it was who had unhesitatingly trampled
on the world, who had been the faithful follower of
Christ in poverty, in meekness, in charity ; a man
whose writings were full of unction, models of ele-
gance, so far as was possible in that decadent age,
and who was the inspired poet of a pure and holy
muse. Paulinus and his beloved wife Therasia,
despising the world, had distributed their wealth
amongst the poor. Then, going to Barcelona, he
had been ordained priest, after which he retired
to a corner of sunny Campania, near the tomb of
the martyr St. Felix, for whom he had ever
cherished such tender devotion. His dwelling at
Nola, which was about a mile from any other
habitation, was a spring of living water whence
flowed innumerable blessings. Numberless were
the works of piety with which he surrounded the
shrine of the Saint of his predilection. The
martyr's tomb was enclosed by five sanctuaries, or
small basilicas, like a splendid jewel in the centre
of a casket ; whilst guest-houses for pilgrims,
hospices for the poor, and monasteries for men
and women presented from afar the appearance of
a little town which derived its life from the sacred
ashes which lay in the heart of it. But the great

86 LIFE OF ST. MELANIA

works undertaken by Paulinus in 402-403 were
the crowning glory and ornament of the renovated
Nola. He restored and improved the ancient
basilica erected in the martyr's honour. He also
caused a new church to be built, of great size and
richly decorated, which was in truth a monument
of Christian art, with magnificent porticoes and
fountains, for which a copious supply of water was
brought from the adjacent Avella. Great crowds
of pilgrims flocked thither from all parts to im-
plore the martyr's intercession.

It was January of the year 406, and peace was
once more smiling upon Italy after so much
storm and calamity. The defeat of Rhadagaisus
and his powerful army had scattered the storm-
clouds which so long had lowered over Italy.
Paulinus rejoiced exceedingly that the threatened
danger had been averted, but he rejoiced still
more at the circle of most dear and honoured
guests which that January brought together under
his roof. It was in truth a goodly company.
Melania and her husband Pinianus, and her
mother Albina ; Avita, with her husband Turcius ;
Aproninus and their two children, Eunomia and
Asterius ; yEmilius, the Bishop of Beneventum ;
these, with Paulinus and Therasia, formed a choir
of elect souls, or, as the poet gracefully expresses
it, a lyre of ten strings in perfect harmony of
thought and feeling. Avita was a niece of the

THE GREAT RENUNCIATION 87

elder Melania, and a cousin of the deceased
Publicola. Her husband Aproninus was a noble
senator, and had been converted from paganism
to the Christian faith. This perfect Christian
laid aside his senator's robes for garments of
rough frieze, and with his family led a life which
resembled that of the monks in its fervent piety.
Their daughter Eunomia, a consecrated virgin,
was second cousin to Melania, who had trained
her in every virtue, and guided her footsteps in
the path of perfection. Eunomia's brother,
Asterius, following his sister's example, had re-
nounced the glory and wealth of his ancestral
inheritance, and like another Samuel had dedi-
cated himself to the service of the Most High.
Finally, ^Emilius, a scion of the illustrious house
of that name, and the father of a family, was now
a distinguished prelate of the Church. We shall
soon see him called from that happy circle to
proceed to Constantinople, there, as Papal Legate,
to plead the cause of the persecuted Chrysostom
at the Court of Theodosius. Such were the
guests whom Paulinus had gathered around him.

The distance of fifteen centuries which sepa-
rates us from that time hinders us from studying
very closely the angelical life which was led by
the band assembled at Nola a life of fraternal
charity, of golden simplicity, of such serene peace
as we can scarcely imagine in these unquiet days.

88 LIFE OF ST. MELANIA

Miserable garments, poor food, consisting of herbs
and vegetables from the garden of Paulinus, but
minds filled with thoughts of God, hearts over-
flowing with joy, abundance of occupation, prayer
in common, the study of the Scriptures, and
manual labour, their conversation ever holy and
ever cheerful. Let us for a moment, in imagina-
tion, join that holy company on a calm night in
the January of the year of which we are speaking.
A clear and brilliant sky studded with stars
spreads like the fringe of the mantle of the Most
High extended over that cenacle of saints. Sud-
denly the shrill crow of the cock is heard, and the
two communities file modestly before us, followed
by the noble guests, who are escorted by Paulinus
and Therasia. Over the triple entrance to the new
Basilica, the cross ensanguined with the Precious
Blood of the Divine Redeemer and crowned with
a garland of flowers reminds them that by that
cross they must die to the world, and so carry off
the crown. Tolle crucem qui vis auferre coronam.
The doors are opened and reveal the interior of the
Basilica in all its splendour. The triple apse,
trichora, lined with marble, and the vault above
refulgent with mosaics and gold, while in the
gloom of night mystical light falls on the altar,
which is covered with the richest cloths. Over
the altar is raised the symbolic cross, with the
crown and monogram of Christ wrought in gold

THE GREAT RENUNCIATION 89

and rare gems. The sanctuary is lighted by three
golden lamps, which are hung by chains at each
corner. Placed against the pillars are many
coloured waxen tapers, whose perfumed wicks
diffuse the sweetest fragrance. From the golden
roof in the nave, suspended by chains of bronze,
hang numerous lamps of silver and crystal, with
branches elaborately wrought in the form of
flowers and fruit ; their tremulous light is reflected
from the clear surface of the columns and from
the marble walls on which scenes from the Old
Testament are reproduced with vivid colouring in
all the symbolic idealism of Christian art. Through
the echoing arches now resound the sweet singing
of the choirs of virgins and youths, in which inter-
mingle the deeper notes of those saintly patricians
who have renounced the world with all its pomp
and luxury. But in that outpouring of praise from
hearts enamoured of God, Melania's voice soars
in thrilling sweetness above all the rest. She is
the mistress and the leader of the psalmody, and
under her direction, sub principe voce, that chant
ascends to heaven in strains of such ravishing
sweetness as to resemble more the outpourings of
an angelic choir than the song of mortals.

Paulinus seems rapt in ecstasy ; from time to
time he glances upwards at the symbolic mosaics
of the apse, which are his own conception. There
before him he sees the Hand of the Almighty

go LIFE OF ST. MELANIA

stretched from heaven and scattering the clouds ;
the holy dove of the Divine Paraclete, and the
Mystic Lamb surrounded with dazzling light. In
the centre is the cross of our redemption, sprinkled
with the Precious Blood of the Divine Victim,
and grouped around we may recognize the twelve
Apostles, who are to proclaim the Gospel to the
world, represented here by twelve doves, together
with the palm-branch symbolic of their triumph.
Four streams issuing from a rock beneath repre-
sent the sources of .Gospel Truth and of grace.
As the strains of the nocturnal psalmody rise
sweeter and higher, Paulinus becomes rapt in
ecstatic prayer. As he gazes with eyes of love at
the Lamb, that symbolic figure of Christ seems
to warm into life and to exult with delight at the
sound of Melania's pure voice and that of her
pupil Eunomia :

Eunomiam hinc Melani doctam sub principe voce
Formantem modulis psalmorum vasa modestis,
Auscultat gaudens dilecto Christus in agno.

It would seem that Melania very much wished
to make a long sojourn at Nola with all her house-
hold. So much can be inferred from certain
expressions of Paulinus, from which, moreover,
we gather that he greatly desired to keep them
always with him as his guests, sempiternos hospites.
This was due not only to his pleasant intercourse
with them and to their edifying life, although

THE GREAT RENUNCIATION 91

these afforded him such delight that he said in
reference to them that they were the joy of
heaven, gaudia cceli ; but he desired their pre-
sence also because they were a perennial source
of benefit to the poor and an example of all
virtue to the rich. However, it is certain that the
end of the year 408 found Melania and her family
once more settled in her Roman country house,
because it was from there that they set out for
Sicily, accompanied by Rufinus of Aquileia, who
was then far advanced in years and very infirm.
It was during the last months of the year 408
that the approach of the Goths threatened Rome
with all the horrors of a siege. Fear of the bar-
barians, who knew no respect for women, urged
Melania to retire to some place of safety, together
with the band of virgins who lived under her roof
and formed part of her household.

Rufinus was then an old friend of the family,
one also who was much loved and esteemed by
Paulinus. Melania's feelings of friendship for
him would not allow her to leave him exposed to
the dangers which threatened Rome and the sur-
rounding Campagna ; therefore she invited him
to accompany them. He took with him as aman-
uenses to aid him in his literary labours a certain
Donatus and also Ursacius, the brother of Ex-
superantius, a bishop in Lucania. The party set
sail for Sicily, probably from Ostia, and went

92 LIFE OF ST. MELANIA

from Naples to Nola to take leave of Paulinus.
Thence they passed to Messina, where they took
up their residence in the magnificent villa belong-
ing to Melania on the western shore of the straits,
opposite Reggio. Here, in this enchanting spot,
surrounded with scenes of surpassing beauty both
by sea and land, the band of saintly Christians
continued their daily routine of prayer and good
works. They profited much by the learned and
edifying conversation of Rufinus, who urged them
to still greater efforts of virtue. Meanwhile
Melania was occupied in disposing of her remain-
ing property, the proceeds of which she distri-
buted, as usual, in alms and other corporal works
of mercy.

But after the taking of Rome by Alaric, the
barbarian invaders marched upon Southern Italy,
devastating Latium, Campania, and the other
regions through which they passed. They ad-
vanced to the very extremity of the Italian
peninsula, occupying Reggio, which, together
with its enchanting suburbs, they laid waste with
fire and sword. As Melania, from the opposite
shore, beheld these awful scenes, how fervently
she must have returned thanks to God who had
saved her from unknown and terrible danger. At
the same time how her tender heart must have
grieved for the victims of these awful excesses
and for the irreparable ruin of her native land.

THE GREAT RENUNCIATION 93

Then it was that those who had erstwhile tra-
duced and insulted Melania, now scourged by the
fierce Goth and despoiled of the greater part of
their wealth, were cured of their blind folly, and
lauded the wisdom of the saintly heroine who had
in good time saved her patrimony from Alaric
and disposed of it to far greater advantage.

Meanwhile Rufinus, bowed beneath the weight
of years and stricken with an affection of the eyes,
laid aside his pen and, surrounded with the most
loving care, calmly and sweetly slept in the Lord.
During his stay in Sicily this venerable old man,
almost an octogenarian, completed the translation
of the Homilies of Origen on the Book of
Numbers.

We can hardly doubt that it was the still
present fear of the barbarian invaders which
drove Melania from Sicily to seek a safer refuge
in lands still more remote. Africa, separated as
it was from Europe by the Mediterranean, was at
that time regarded by the terrified Romans as the
general asylum of fugitives. Many Roman fami-
lies had already betaken themselves to Carthage,
and Melania was persuaded to follow their example.

A further inducement to do so was offered by the

> j

fact that, having already disposed of her posses-
sions in Italy and Sicily, she now wished to sell
those which were scattered throughout the
African provinces. The death of Rufinus ren-

94 LIFE OF ST. MELANIA

dered any further delay in the projected departure
unnecessary ; wherefore, in the month of Decem-
ber, after two years' sojourn in Messina, she
embarked for Carthage. Her deep affection for
Paulinus caused her to desire greatly to see him
once more before undertaking a journey which
would for many years, perhaps for ever, deprive
her of a similar opportunity. She had particular
reasons which urged her very strongly to pay this
visit. She wished, in the first place, to console
Paulinus for all the sufferings which he had
endured from the barbarians. After the occupa-
tion of Rome, the Goths invaded Campania,
pillaged Nola, and even laid sacrilegious
hands upon the saintly bishop. St. Augustine
alludes to this in his De civitate Dei (i. 10).
These events must have taken place shortly
before the burning of Reggio, and Melania's
subsequent resolution to pass over into Africa.
But, above all, Melania desired to congratulate
Paulinus upon his election by the clergy and
people to the see of Nola, and to receive from
him for the first time the episcopal benediction.
Paulinus was raised to the episcopal dignity
shortly before the taking of Rome. Accordingly,
when Melania and her household set sail, it was
arranged that they should first proceed to Naples,
whence she would journey by land to Nola.

The ship had scarcely left the straits when a

THE GREAT RENUNCIATION 95

violent storm arose, which placed the lives of the
travellers in the utmost danger. So great was the
violence of the tempest that even the sailors were
filled with fear. They thought they recognized
in the fierce war of the elements a certain mani-
festation of Divine wrath, and cried aloud in their
terror : "It is a judgment of God ! " But here
assuredly man's dull perceptions were at fault.
Human foresight was too limited to discern in
that violent disturbance of nature a merciful dis-
pensation of Divine Providence, which willed
that Melania should be the instrument of God's
loving mercy. This terrible gale thus encoun-
tered in December on the route to Naples must
have been a strong scirocco, the Eurus of the
Latins. To add to the general despair, water for
drinking purposes ran short. In these trying
circumstances Melania's serene calm was un-
disturbed. As if inspired from on high, she
addressed the sailors, saying that perhaps God
did not will that they should continue their course
to Naples ; let them abandon the vessel to the
guidance of the winds. They had scarcely done
so when the scirocco drove them rapidly towards
a small island, probably one of the .^Eolian group,
and which, if this be so, from the fact of it being
an episcopal see, could be no other than Lipari.
As they drew near the island a frightful scene
was presented to the travellers : the whele island

9 6 LIFE OF ST. MELANIA

resounded with cries and lamentations. A host
of barbarian pirates had surrounded the place
and taken captive men, women, and children, for
whom they brutally demanded ransom, threaten-
ing in the event of refusal to put their captives to
the sword and to set fire to the settlement. Scarcely
had the news spread of the arrival of the vessel
with Melania, whose fame had reached even this
remote spot, when the bishop and the chief men
of the place appeared before her and piteously
entreated her to save them by paying the sum of
money demanded as ransom.

Melania was deeply moved. Her generous
heart, ever on fire with tender charity, at once
responded to the appeal. Without the least
hesitation she gave the required sum, amounting
to 1,500 pieces of gold, to which she added an
additional sum for the relief of these unhappy
people's wants, making in all a weight of specie
which would be the equivalent of some 12,000
English sovereigns.* Further, hearing that they
were suffering from famine, she ordered every-
thing of the best from the ship's supplies to be
given to them. But her generosity was not yet
satisfied. She learned that these cruel miscreants
had carried off a noble matron whom they re-
retained as their captive, hidden no one knew

* Of course, the purchasing" power of this amount of the precious
metal would be enormously greater than at the present day.

THE GREAT RENUNCIATION 97

where. Melania at once offered a ransom of 500
gold pieces for her release. The money was
accepted, and the lady was restored to her family.
We may venture to discern in all this the true
meaning of the storm which the short-sighted
sailors in their despair had regarded as a sure
indication of God's vengeance.

Melania, inexpressibly happy at having been
the means by which these people's misery was
relieved, resumed her journey. She reached
Carthage without further incident. The great
house of the Valerii was well known in those
parts, not only because of their enormous posses-
sions, but also because of the many members of
the family who had filled the highest offices in the
administration. But, more than all, the name was
known as that of the illustrious woman, the fame
of whose deeds had spread everywhere, awakening
in all hearts profound admiration of her heroism.

We have no more convincing proof of the
great esteem in which Melania was held than that
afforded by the action of St. Augustine, the
greatest man in all Africa, nay, rather, the greatest
man of his age. Directly he received the news
of Melania's arrival he wrote a most affectionate
letter of welcome, and expressed his great regret
that the imperative duties of his ministry and the
rigours of the winter season prevented him from
greeting her in person.

8

g8 LIFE OF ST. MELANIA

But all the respect and all the admiration of
which she was the object never disturbed our
saint's humility. She shrank from earthly ap-
plause as she would have shunned her worst
enemy. Whatever inducements Carthage might
otherwise have offered as a residence, she was
aware that the licentiousness introduced by those
patrician families whom the barbarian invasion
had driven there made the city a centre of corrup-
tion. Besides, the noise and bustle of town life
were distasteful to her. The same objections
applied to Hippo, although the fact of it being
the residence of that bishop who was so great a
luminary of the Church would naturally have
attracted her to it. But Hippo was a densely-
populated Roman colony a riotous, noisy city,
repugnant to all her tastes and inclinations. She
preferred, therefore, to retire to one of the most
remote parts of Numidia, and took up her abode
in Tagaste. Here she could not only live in
obscure retirement, but at the same time enjoy
the friendship of the learned and saintly bishop
Alypius, who was an intimate friend of St. Augus-
tine. His close intimacy with Paulinus must also
have rendered his presence very consoling to
one who loved Paulinus so dearly.

Once settled in her new home, Melania pro-
ceeded to dispose of the enormous estates and
other property which she possessed in pro-consular

THE GREAT RENUNCIATION 99

Africa, in Numidia, and in Mauretania. These
were about the last remnants of that royal inherit-
ance of which the heiress of the greatest house in
Rome was despoiling herself in order to assume
the garb of poverty and to enrol herself among
the poor and the outcasts of society. The enor-
mous sums of money which she received were
quickly dispensed in the furtherance of every
good work. She looked upon that wealth as an
intolerable burthen, or, to speak more accurately,
as representing the sharp thorns of the Gospel
parable. She assigned a certain proportion of
this money to the East, the remainder was de-
voted to the various provinces of Africa. A
letter of St. Augustine's still remains to us to
attest that the city of Hippo participated in
Melania's bounty. In short, the whole of her
patrimony in Africa was lavishly spent either in
the relief of those unhappy beings who languished
in captivity or in the maintenance of monasteries
and churches. We can form some idea of Me-
lania's other generous bounties when we read
what she did for the church in Tagaste, which
was miserably poor. In her ardent zeal for the
Divine worship she embellished and adorned the
sacred edifice, furnishing it with the precious
vessels in gold and silver, and with altar-cloths
richly embroidered in gold and thickly sewn with
pearls. Further, she endowed this church with

ioo LIFE OF ST. MELANIA

extensive property which included a great portion
of the town itself. Besides this, she acted with
similar generosity towards the other churches and
monasteries in Africa. On the recommendation
of the principal bishops, St. Augustine, Alypius,
and Aurelius of Carthage, she assigned to the
monasteries a settled income, which rendered
them independent of precarious alms-giving. In
fact, she seems to have carried out unhesitatingly
all that was suggested to her by these venerable
prelates. But the crown of all her good works
was the foundation of two new monasteries, one
for men and one for women. These foundations
were of a special and distinctive character, and
were the outcome of the highest form of chanty,
which throws into brilliant relief the influence
exercised by Christianity in the alleviation of
slavery. These two large monasteries were
founded and endowed by Melania for her own
freedmen and handmaidens. They afforded accom-
modation for eighty men and 130 women. By
such delicate expedients were the souls of these
hitherto despised beings gradually elevated and
ennobled, not only in the moral and religious
order, but also in the eyes of the world, which
now, for the first time, beheld masters and ser-
vants leading in common a life of perfect equality.
Such isolated action was far, no doubt, from being
a final settlement, but it at least heralded the

THE GREAT RENUNCIATION 101

dawn of a complete social transformation in the
ancient Roman world.

We have now reached a stage in the history of
our Saint when it becomes necessary to call atten-
tion to one of the most striking features of her life.
She was an ardent apostle of monasticism and of
virginity as they were practised in the first Chris-
tian centuries. She not only herself professed
this mode of life, but laboured also to propagate
it. We may say, without fear of error, that
Melania, her whole life long, shows herself deeply
penetrated with the spirit of retirement, of prayer,
of poverty, of humility, of mortification ; she was
filled with an ardent love of virginal chastity, and
felt within her soul an urgent need to infuse her
spirit into other souls, so as to rescue them from
the all-pervading corruption of that age. Hence
it was that she became the foundress of monas-
teries and the wise instructress of virgins. In
her loving, gracious manner she exhorts the nuns
and women of her time never to grow weary of
repeating, " Life is short ; why, then, degrade our
bodies, which are the temples of God ? Why
defile the chastity in which Christ has His dwel-
ling? He so honoured virginity that when He
became the world's Redeemer, He chose to be
born of a virgin."

These sentiments did not arise in her from any
littleness or narrowness of soul ; nor from any

102 LIFE OF ST. MELANIA

sufferings or disappointments which might have
disgusted her with the things of the world. She
occupied such an exalted position in society that
she might have reigned over it as a queen. It was
rather her own moral and intellectual virility which
prompted her, amidst the univeral corruption of
that age, to seek a mode of life which was more
consonant with the dignity of man's nature, and
better fitted to prepare the way for a much-needed
social reformation. In the asceticism of monastic
life, modelled as it was on the Gospel, she found
her ideal realised both in conception and in fact.
Hence it was that the monastery to her was an
ark in which safety was to be found from the con-
tamination of a new sort of deluge of moral evil; a
kind of earthly Paradise of chosen souls ; a foun-
tain of pure life from which the soul might drink
and gain strength to trample on all that was base,
and to soar ever higher ; in fine, a new gymna-
sium for spiritual athletes, who, by continual self-
discipline, might tame reluctant nature, and
succeed in making the earth a stepping-stone to
Heaven. Thus her keen vision, rendered clearer
by Divine light, enabled her to foresee that in
those peaceful abodes should be trained the militia
whose work it would be in the inevitable conflict
with barbarism and the imminent downfall of the
Roman Empire to transform the barbarian in-
vaders, to reform society, and to civilize the
Christian world.

THE GREAT RENUNCIATION 103

Mention must be made here, however briefly,
of an incident which occurred after Melania and
Pinianus had fixed their abode in Tagaste, an
incident which still further illustrates the venera-
tion in which both were held. Accompanied by
the holy bishop Alypius, Melania and her husband
went to visit Augustine, at Hippo. Scarcely was
their arrival known in the city when an extra-
ordinary enthusiasm was displayed by all classes.
They went together to the church to assist at the
Divine Mysteries. The celebrant had reached
the offertory when there arose a low murmur
from the people, which gradually swelled into a
sound like thunder. The whole congregation
were crying aloud to Augustine to impose his
hands on Pinianus and ordain him priest of their
church. Both Augustine and Pinianus resisted,
but they could not calm the excited populace.
The tumult grew greater and more terrifying.
Entreaties were followed by threats, and from
threats they proceeded to insults, directed specially
against Alypius, whom they regarded as the prime
mover in the resistance to their wishes, from his
desire to keep Pinianus at Tagaste. It was
feared that the agitators would proceed to actual
violence, and to allay the general excitement,
Pinianus was forced to swear that he would
remain at Hippo, and also that if at any time he
should decide to enter the priesthood, he would

104 LIFE OF ST. MELANIA

be ordained in no other church. Such were the
terms upon which calm was eventually restored.

Melania remained in Africa for seven years,
living amongst the consecrated virgins who were
once her slaves, but who now and for ever were
to be treated as her sisters. She practised such
severe penance that it seems almost incredible
that a woman of delicate constitution, reared in
all the luxury and refinement of a patrician house,
could have endured such a life. Her garments
were of haircloth, and at night she snatched a few
brief moments of rest on the hard ground her
only bed. Her sole diet consisted of herbs or
vegetables prepared with a little oil or a few drops
of hydromel. Even this poor fare was only par-
taken of once a day, and not until evening. By
degrees she accustomed herself to remain without
food for still longer periods, until at last she was
able to forgo all nourishment for a week together,
from the Sunday to the following Saturday,
passing the whole of Lent in this most rigorous
observance of the fast. In the great heats of
the summer, the only sustenance she allowed her-
self after prolonged abstinence from food, was a
few figs. It may be truly said that her prayer
was continual ; she recited the Divine Office daily
with her community, to which she added long
private devotions. Her days were passed in
strictest silence and recollection each hour being

THE GREAT RENUNCIATION 105

fully occupied. A certain portion of every day
was devoted to manual labour. Melania's own
principal employment consisted in transcribing
manuscripts, a task which she performed with the
greatest ease and accuracy in Greek and Latin,
writing from the dictation of one of the community,
whose smallest mistake she instantly corrected.
The money obtained from these works was spent
in clothing the poor, whose feet Melania also
washed. So late as the tenth century, codices
were in circulation containing works of the Fathers
of the Church which had been transcribed by the
hand of Saint Melania. Special hours were also
assigned to the reading of the Holy Scriptures,
which she read through from beginning to end
four times during the year. She also carefully
studied the treatises of the Fathers, whose works
she eagerly sought out, and with all of which she
was well acquainted, as far as it was possible to
obtain them. To these she added the reading of
the Lives of the Saints. Two hours were all
that Melania allowed herself for sleep, at the end
of which she arose promptly to call her com-
panions to renewed prayer and labour. With
such fortitude and constancy, worthy of a martyr,
did she expiate the licentiousness and sensuality
of Roman life. Many a time her mother, anxious
to relieve her daughter's loneliness, sought her
little cell, only to find her so intent upon the duty

106 LIFE OF ST. MELANIA

of the hour, that she could not coax a word from
her not even a look. We cannot wonder that
this mother, recalling the mother of the Maccha-
bees, should declare herself also blessed by a sort
of martyrdom. Surely if the latter has eternal
joy in Heaven for having witnessed for one day
the sufferings of her children, how much greater
must be the reward of her who suffered the daily
martyrdom of beholding her delicately-nurtured
child chastise her body so severely, and refuse to
allow herself the least respite from continual
labour and mortification. Hence it was that
Albina, even amid her tears, offered perpetual
thanks to God for having bestowed upon her so-
saintly a daughter.

There is nothing which illustrates more strikingly
the impression which Melania's disinterestedness
and asceticism produced upon her generation than
the testimony of the historian Palladius in his famous
chronicle of early Eastern asceticism, best known
as the Historia Lausiaca. It is especially re-
markable because this glowing account of Melania's
great renunciation was penned during her life-
time, when she was not yet forty years old.
Palladius had visited her in 405, fifteen years
before his account was written ; while Bishop
Lausus, to whom his book was dedicated and
from whom it derived its name, was her intimate
friend. The account begins thus :

THE GREAT RENUNCIATION 107

"Now inasmuch as I have already promised
above to relate the history of Melania the
younger, it is meet that I should discharge my
obligation, for it is not just that I should consign
to oblivion a noble lady who, though so very
young in her years, by reason of her indefatigable
zeal and knowledge is much wiser than the old
women, or that I should omit to make manifest by
word the history of one who though a girl in
stature is old in the mind of the fear of God."

We need not dwell again on the story of her
marriage, and the death of her children, but we
may pass to the compendious account which is
given of her renunciation, and the distribution of
her property.

"First of all she bestowed all her raiment of silk
upon the holy altars, which also did Olympias
the handmaiden of Christ, and the remainder of
her apparel of silk she cut up and made it suitable
for the service of the church in other ways. Her
silver and gold she entrusted to a priest whose
name was Paul, who was a monk from Dalmatia,
and she sent it by sea to the countries of the East,
I mean to Egypt and the Thebaid, to the amount of
ten thousand darics ; and she sent in this manner
ten thousand darics to Antioch and to the
countries which were nigh thereunto, but to
Palestine she sent fifteen thousand darics. To the
churches which were within the islands and to

jo8 LIFE OF ST. MELANIA

the people who were in exile she sent ten
thousand darics ; and to those who were in the
West, I mean in the churches and in the monas-
teries there, and in the houses for the reception of
strangers, and to all those who were in want she
distributed her gifts with her own hand. And I
speak as before God when I say that she must
have given away four times these amounts besides,
and that by her faithful stewardship she snatched
away her money from Alaric as from the mouth of
a lion. Of those who wished to be free among
her slaves she gave freedom to about 8,000 in
number, and on the remainder who had no wish
to have their freedom and who preferred rather
to remain in the service of her brother she
bestowed three thousand darics. All the villages
she had in Spain and in Aquitania and in the
island of Tarragon and Gaul, she sold, as well as
those she had in Sicily and in Campania and in
Africa, and received the proceeds thereof in her
own hands so that she might give them to the
monasteries and churches, and all those who were
-in want. Such was the wisdom of Melania, this
lover of Christ, and such was the mature and
divine opinion which she adopted in respect of the
weighty burden of these riches."

It is curious that Melania's later biographer
mentions Britain also among the countries where
his beloved mistress had property which she dis-

THE GREAT RENUNCIATION 109

posed of. This must have been but a year or
two before the date when the Roman legions were
withdrawn from this outlying province of the
empire. But to return to Palladius :

"Her manner of life [he continues] was thus.
She herself ate every other day, though at the
beginning she only ate once in five days,* and the
young women whom she had converted and who
lived with her she commanded to partake of food
every day. And there lives with her also her
mother Albina, who observes the same rule of life,
and who distributes her possessions amongst the
needy after the manner of Melania, and some-
times they dwell in the plains of Sicily and some-
times in the plain of Campania, and they have
with them fifteen men who are eunuchs and a
proportionate number of virgins who minister as
servants.

" And Pinianus who was once her husband now
helps in the work of ascetic excellence and is her
associate, and he dwells with three hundred men
who are monks and who read the Holy
Scriptures, and he employs himself in the garden
and converses with the people. Now these men
who are with him helped us and relieved us in
no slight degree, and we were very many in

* It seems that Melania began by trying to go without food for
five days at a time. But this was too much for her strength in the
beginning, though at a later date she did more than this. Palladius
is here speaking of the year 405.

no LIFE OF ST. MELANIA

number, when we were going on our way to
Rome, on behalf of the blessed man, John the
Bishop {i.e., St. John Chrysostom], for they
received us with the greatest good- will and they
supplied us with provisions for the way in great
abundance and they sent us on our road in joy
and gladness."!

As for the spirit in which Melania regarded her
own good works, we cannot do better than, quote
a little speech of hers recorded for us by her
faithful disciple and biographer, Gerontius :

" One day, when certain of the virgins who
were with her had asked her if perchance in her
practice of asceticism and virtue she had not been
tempted by the devil to vain glory, she, to the
edification of us all, began to speak thus : ' To
say the truth, I am not, indeed, conscious of any
good in myself. Nevertheless, if I ever perceived
that the enemy, on account of my fasting, sug-
gested thoughts of pride to me I would answer
him : What great thing is it that I should fast for
a week when others for forty whole days do not
taste oil, others do not even allow themselves
water? So if the enemy suggested to me to be
proud of my poverty, I, trusting in the Divine
Power, would strive to confound his malice. How
many, taken as captives by the barbarians, are

t The Translation, from the Syriac, The Book of the Paradise of
Palladius, by Dr. E. Wallis Budge, has here been borrowed with
a few modifications.

THE GREAT RENUNCIATION in

deprived even of their liberty, and how many
falling under the wrath of kings are, by the loss
both of wealth and of life, deprived of everything
at once ? And how many also find themselves
poor through the fault of their own parents ;
others, caught in the snares of thieves and calumni-
ators, are reduced unexpectedly from riches to
poverty. It is no great thing, therefore, if we
should trample on earthly goods for those which
are everlasting and incorruptible. Then, when
again I perceived that the Evil One suggested to
me thoughts of vain glory, because after the many
robes of silk and fine linen I put on hair-cloth,
regarding myself -as very wretched I would trans-
port myself in thought to those who lie on mats in
the forum naked and benumbed with cold, and in
this way God would drive the devil from me/
And she added that the snares of the devil were
manifest, but that her greatest difficulties and
temptations came from her fellow men. 'To me it
happened mostly in the time of greatest trouble
that the devil raised up men having the appear-
ance of Saints, who, observing that I studied to
fulfil literally the word of God Who says to
the rich : If thou wilt be perfect, go sell what
thou hast and give to the poor, and come, follow
Me (Matt. xix. 21), raised objection and said to
me : " Certainly it is fitting that some should
serve the Lord in poverty and in an ascetic life,

ii2 LIFE OF ST. MELANIA

but this should always be in moderation." But I
considered those who in this world fight for mortal
princes, how longing for promotion, they confront
danger even unto death. If therefore those for
earthly glory, which is as the grass of the field,
strove so laboriously, how much more should I
labour in order to acquire greater honour in
Heaven ? ' "

Ascetical Life at Jerusalem.

A.D. 417439.

ALEXANDRIA. Melania settles in Jerusalem. Conferences
with Paula and St. Jerome. Visit to Egypt. The Cell on
the Mount of Olives. Death of Albina and Pinianus.
Melania and her community of Virgins. Visit to
Constantinople. Conversion of Volusianus. The
Empress Eudoxia at Jerusalem. Melania's last days.

LET us now go back to our narrative in the year
417. The moment had at last come when Melania
could leave the soil of Africa, and gratify her
longing to go to Palestine, whither she was drawn
by her ardent desire to visit the Holy Places.
She embarked with Albina and Pinianus at
Carthage, and two days later found herself at
Alexandria. Melania, as ever, filled with the
spirit of lowliness and humility, wished to remain
unknown, and looked forward to spending a few
days in the city in the obscurity of some poor
lodging. But her pious wishes were not to be
gratified. Her name had become so venerated
amongst Christians that they everywhere esteemed
themselves happy to offer her hospitality. Thus
it was that a surprise awaited Melania in the
prosperous capital of Lower Egypt. St. Cyril

9

ii 4 LIFE OF ST. MELANIA

was at that time Patriarch of that important see,
and the greatest and most learned of the Eastern
bishops. And now this luminary of the Church
received St. Melania with all possible honour,
and insisted that during her stay in Alexandria
she should be his guest. Although we cannot
form any clear idea of what passed between these
two great and most gifted souls, so filled with the
spirit of God, it can hardly be doubted that this
meeting drew them together in the closest bonds
of friendship.

After a brief sojourn at Alexandria, the travel-
lers proceeded direct to Jerusalem, their final
destination. Scarcely had they reached their
journey's end when they hastened to prostrate
themselves before the spots consecrated by the
memories of our Redemption, eager to draw from
thence a deeper love for the poverty and humility
of the Crucified. Melania had only brought an
insignificant sum of money with her to Jerusalem,
but she did not hesitate to distribute this small
remnant of her vast inheritance amongst the poor
of the Holy City. In order to conceal her charity,
and thus avoid the least breath of worldly applause,
she secretly remitted the money to the deacons
charged with the care of the poor. Further, she
wished to have her own name and those of her
companions inscribed on the list of those poor
people of Jerusalem who were recipients of the

ASCETICAL LIFE AT JERUSALEM 115

Church's charity. She abstained, however, from
this course, probably from delicacy of conscience,
not wishing to deprive others of their share of
alms. In the end she abandoned herself wholly
to the care of Divine Providence.

Melania, with her mother, took up her abode in
a little cell of the common hospice for pilgrims,
close to the Church of the Resurrection, while
Pinianus, it seems, was separated from them, the
men being lodged in a place apart from the
women. Here, then, in the heart of Jerusalem,
and flooded with the luminous rays from our
Lord's Cross and Sepulchre, Melania's soul was
consumed more and more with the fire of Divine
Love. Buried in obscurity, and enjoying the
most complete self-effacement, she found her de-
light in continual fasting, in unwearied prayer, in
loving and assiduous study of the Holy Scriptures.
Her brief rest was taken on the hard ground,
covered only with little mats of rough hair-cloth.
When the shadows of evening fell, and the custo-
dians at the end of the vesper office closed the
gates of Constantine's Basilica, it was a beautiful
and touching sight to behold Melania go forth
alone from her little cell, and prostrate herself
before the doors of the Sanctuary, there to pass
the night in prayer and vigil until they were
opened again at cock-crow in the morning. The
severe and prolonged fasts, with other austerities,

u6 LIFE OF ST. MELANIA

brought on an illness during which it was with
great difficulty that the Saint was prevailed upon
to accept a pillow upon which to rest her aching
head.

In Palestine Melania had the happiness of
meeting her dearly-loved cousin, Paula. Paula,
who was the daughter of Albina's sister, Laeta,
lived in a monastery at Bethlehem, of which her
aunt, Julia Eustochium, was the prioress, having
succeeded her mother, Saint Paula, in that office.
These two holy and illustrious women must,
without doubt, have been constant and assiduous
in their visits to their saintly relative. It was
through them, as well as by means of her mother,
that Melania had the happiness of cultivating such
filial relations with St. Jerome during the last
three years of his life. We cannot suppose that
the venerable old man at Bethlehem was a stranger
to Melania, or that he hesitated to communicate
his expositions of the hidden meanings of the
Inspired Books to so sympathetic a listener. Our
Saint's biographer relates that notwithstanding
the strict seclusion in which she lived, she occasion-
ally received visits from the greatest and most
distinguished amongst the bishops and Fathers
of the Church. It is practically certain that
amongst these Saint Jerome must have held the
foremost place. Moreover, we can gather from a
letter written in 418 by the holy Doctor, after the

ASCETICAL LIFE AT JERUSALEM 117

death of the virgin Eustochium, to Saint Augus-
tine and Alypius, how intimate was his friendship
with Saint Melania. In this letter he makes
himself the mouthpiece of Melania's affectionate
greetings conjointly with those of Albina and
Pinianus, all of whom the holy Doctor calls his
children. One sentence of Melania's biographer
vividly describes her reverence for the illustrious
Father of the Church, and shows with what pro-
found humility she received his visits. " She
advanced," he says, "to meet him with her usual
modest, respectful demeanour, and prostrating her-
self at his feet, humbly begged his blessing."

The fame of sanctity which surrounded as with
an aureole the monasteries of Egypt, and the
marvellous stories told of these celebrated an-
chorets by those who had visited them, could not
fail to make a profound impression on our Saint.
There awoke within her an ardent desire to behold
these marvels herself, and to learn fresh methods
of advancing in the path of perfection. She
would fain acquire more burning zeal from the
luminous example of these holy anchorets and
virgins, and at the same time obtain the benefit of
their prayers. And, behold, a favourable oppor-
tunity presented itself, which at the same time
brought into clearer relief her inexhaustible
charity and entire detachment from everything
earthly. The invasion of the barbarians had

n8 LIFE OF ST. MELANIA

prevented her from selling some remaining estates
in Spain, especially in the province of Taragona.
The Suevi, the Huns, and the Vandals, having
overrun Gaul, crossed the Pyrenees and invaded
the Iberian peninsula, which they divided amongst
themselves, and devastated in every possible way.
Towards the close of the year 410, Ataulfus, with
his Visigoths, tried to drive them out and to free
the country from the scourge, but without avail.
He was succeeded by Wallia,' who began his career
by restoring Placidia, Ataulfus's widow, who had
remained a prisoner in his people's hands, to her
brother Honorius, and in 418 he concluded a
treaty of peace with the Emperor of the West.
Order having been restored, Melania was thus
enabled to send one of the most trusted of her
freedmen into Spain that he might dispose of
whatever property remained to her. On receipt
of the money, Melania resolved to undertake, in
company with Pinianus, the long-desired pilgrim-
age to Egypt, the chief end of which was to visit
the monasteries, and with her own hand distribute
her offerings amongst the holy inmates. And
here we have in the Saint's biography a striking
contrast afforded to us. On the one hand we
have the charity of Melania who, loving poverty,
wished to give all and retain nothing ; whilst on
the other there is presented to us the Gospel
spirit of those true followers of Christ who refuse

ASCETICAL LIFE AT JERUSALEM 119

to accept what is proffered beyond their imme-
diate need. One of the most delightful incidents
in the Saint's biography, by reason of its exqui-
site simplicity, is her encounter with the anchoret
Hephsestion. It is thus that Gerontius tells the
story :

"And seeing that it was always her special
devotion to be solicitious for the relief of others,
they came once upon a time, as she herself
vouchsafed to tell us, to a certain most holy man
named Hephsestion. And when they had entered
his cell, our Saint, after they had prayed together,
began to beg of him that he would vouchsafe to
accept at their hands a few gold pieces for his
own use. Whereupon he, starting to his feet,
began to thrust away from him the proffered
money, declaring that he had no need of gold for
any purpose. When, therefore, no persuasions
could induce him to take it, they asked, as the
custom is, that he would offer a prayer for them
before they set out on their journey again. He
assented, and while he, falling prone upon his
face, prayed for them to our Lord, our Saint
peered about to see where she could secretly
leave the money which he rejected. Nothing
offered itself for such a purpose, because there
was no property of any kind in the cell which the
hermit could call his own, except the mat on
which he slept, and in the corner a basket with a

120 LIFE OF ST. MELANIA

few little loaves and a vessel of salt. This the
Blessed Melania managed at last to discover, and
hid in it a few coins. Then, thanking him for his
prayer, they hastily departed for fear the servant
of God might find the money and give it back.
They therefore, having hurried away as fast as
they could go, the man of God on his side began
to reflect on the importunity of his visitors in
pressing him to accept the gift. Whereupon, con-
ceiving a suspicion and making search, he
straightway found what had been hidden ; and so
picking up the money he followed the holy couple
at the top of his speed. Thus, just as they had
crossed the river and had reached the further
shore, he came to the bank, and shouting out,
said : ' Tell me, I pray, why have you left with
me in the desert this money which I need not ? '
And the holy woman replied : ' Be pleased to
give it to the poor ; for the Lord has vouchsafed
to grant my desire.' And he in turn : ' Where
shall I go, or how am I to find poor people,
seeing that I never quit the desert? Do you
rather take it back and give it to others.' And
so when in no wise she could be persuaded to
take back what had once been given, and he was
unable to cross the river, he flung the money
which he held in his hands into the stream, and
there it went to the bottom. This indeed was a
favourite practice of hers, to give secret alms in

ASCETICAL LIFE AT JERUSALEM 121

this way to those monks and nuns who would
receive nothing. She was possessed with an
eager longing that all whom she saw should
receive gifts at her hands, for she knew that from
such deeds of charity her soul reaped no little
advantage."

It must have been an edifying sight to behold
Melania, in company with Pinianus, making the
tour of Egypt, visiting the monasteries and the
cells peopled with cenobites, anchorets, and vir-
gins, and conversing with those most famous for
sanctity in these places. It is worthy of remark
that these aged men, consummate masters in
sanctity, all recognized in Melania a true heroine
of virtue, gifted with virile understanding. They
invoked a thousand blessings upon her, and at
her departure, accompanied her in troops for
many miles of her way. They would seem to
have regarded her as a true mother.

This visit to the monasteries of Egypt must
have taken place in the autumn, for we find that
the return journey was made in the midst of all
the rigours of winter. The travellers suffered
much discomfort owing to the severity of the
season. Melania established herself again in
Jerusalem, greatly fortified in soul by her visit to
Egypt, and with increased thirst for mortification.
Before leaving the Holy City she had begged her
mother to have constructed for her a small rustic

122 LIFE OF ST. MELANIA

cell on the summit of Mount Olivet, where she
could practise a more entire recollection in prayer.
The sacred mount, so suited for contemplation,
was already studded with cells and monasteries.
The good Albina, in accordance with her daughter's
wishes, had prepared such a refuge as she had
suggested. Thither Melania retired after the
Feast of the Epiphany, taking with her one
companion, and there she remained until Easter
in the strictest seclusion, doing penance in sack-
cloth and ashes, observing the most rigid fast,
and absorbed in prayer. She saw no one except
her mother and Pinianus, who came on certain
days, and her cousin Paula, to whom she acted as
guide in the practice of virtue.

For fourteen years after her return to Palestine,
Melania continued to lead this more or less
solitary life of prayer and penance, and then it
pleased God to call to Himself the Saint's beloved
mother, Albina. Melania caused her to be laid to
rest in the sacred soil of Mount Olivet, and con-
structed a small oratory, close to her grave and
not far from the Grotto where our Divine Lord
used to assemble His Apostles. She then took up
her permanent abode in the same spot, intending
never to return to the city. Shut up in this
obscure retreat, Melania remained near the tomb
of her beloved mother, in fasting, in prayer and in
tears. But the zeal which burned within her

ASCETICAL LIFE AT JERUSALEM 123

breast knew no diminution, and it urged her once
more to resume her apostolate for souls. We
know not from what pious benefactors she re-
ceived the money with which she built a monastery
on Mount Olivet, with an adjoining oratory for
the celebration of the Divine Mysteries. Here
she gathered about ninety virgins, of whom she
was the wise, enlightened, and tender instructress.
It adds much to the value of the new biography of
the Saint that in it we find preserved some few
details of the admirable administration by means
of which she infused her spirit into and maintained
regular discipline amongst her subjects. Her
rules were a model of wisdom, of discretion and
of simplicity, embodying as they did the very
essence of the ascetic doctrine of the Fathers
which she had assimilated by constant study. It
is, in truth, surprising to find with what unex-
ampled moderation and benignity she, who was so
harsh to herself, ruled over her community.
Nothing was wanting to her subjects which was
necessary or suitable. Contrary to the practice
of the other monasteries of her time, she was
careful that the religious over whom she ruled
should have an abundant supply of fresh water.
She even went so far as to provide a bath, to-
procure which she had recourse by letter to a rich
Roman patrician living at Constantinople, formerly
prefect of the palace under Arcadius and

i2 4 LIFE OF ST. MELANIA

Honorius II. This nobleman granted her re-
quest, and generously defrayed all expenses. She
was most indulgent with regard to fasting, not
only moderating the ardour of the more mortified,
but also watching carefully over those whose
delicacy of constitution rendered them unfit for
severe fasts. To all she permitted a certain
amount of liberty in the matter according to their
strength. When the night office was over she
insisted on each one retiring again to rest, and if
she perceived that anyone was very much fatigued
she dispensed her altogether from the vigil.
Melania's modesty and humility would not allow
her to assume the office of directress, and although
elected by the unanimous vote of the community,
she contrived that another should act as prioress.
At the same time, she watched over all with
maternal charity, making herself acquainted with
each one's wants, and contriving that she should
find in her cell whatever was necessary to her. All
this was done in such a manner as to conceal her
own intervention. It is not surprising, therefore,
that Melania was the object of universal love and
veneration.

As for the training she imparted to those who
looked to her for guidance in the spiritual life,
we cannot do better than quote at some length
the account of her biographer. He says :

" Although I am quite unable to give any idea

ASCETICAL LIFE AT JERUSALEM 125

of the instructions filled with the Spirit of God
which she continually imparted to her spiritual
children, nevertheless I will try to say a few
words about this matter. Her anxiety was always
to instruct them concerning virtue and spiritual
works, that they might present the virginity of
their souls and bodies without stain to Christ,
their Celestial Spouse. And before everything
else, she impressed upon them how they should,
at the night-office, unweariedly watch and warily
guard against all bad thoughts, not allowing their
minds to wander, but fixing their attention upon
the Psalms. Then she would say: 'Consider, sisters,
how the subjects of earthly and mortal princes wait
upon them with all fear and attention, and with
what fear and trembling ought we to fulfil our
Divine Office in the presence of the tremendous
Heavenly King. For you should remember that
neither the angels nor any intelligent and heavenly
beings whatsoever can worthily praise the Lord,
Who has no need of, and is above all praise. If,
therefore, the angelic powers, which so far tran-
scend our nature, cannot, as we have said, praise
God worthily for all things, how much more should
we, useless servants, sing to Him in all fear and
trembling, lest in place of reward and spiritual
profit, we merit condemnation for our negligence
in praising the Lord. Instructed by the Holy
Scriptures, and directing our gaze upon Christ

126 LIFE OF ST. MELANIA

our Lord, we should mutually observe sincere
charity, for without spiritual charity all religious
practice of virtue is vain, because all the good
works which we think we do, the devil may, in
truth, imitate, but he is completely overcome by
charity and humility. For example, though we
may fast, he never eats at all. Though we
watch, he is absolutely sleepless. Let us, there-
fore, hate pride, for, by reason of it, he fell from
Heaven, and by means of it he would drag us
down below into the abyss with himself. So let
us fly the vain glory of this world, which is as
transitory as the grass of the field. Above all,
let us maintain firmly the holy and orthodox faith,
for this is the base and foundation of our whole
life in the Lord ; and let the sanctification of soul
and body be dear to us, for without this no one
shall see God.' Then fearing that some of them
taking pride in their excessive fasting might fall
from grace, she told them that abstinence was the
least of all the virtues. ' But,' she said, 'just as a
bride who is attired with every ornament cannot
wear black shoes, but must adorn her feet together
with the rest of her person, so the soul which is
adorned with every virtue must possess that of
abstinence also. Hence, it is plain that, if any-
one while destitute of the other virtues should try
to attain perfection in abstinence, she would be
like a bride who left her person unadorned but

ASCETICAL LIFE AT JERUSALEM 127

lavished all her care upon her shoes.' She also
often exhorted them to obey God, speaking thus :
' Without obedience, even public affairs in the
world can have no stability, for worldly rulers
themselves yield to one another, and govern by
persuasion, and even if we speak of him who
wears the crown, in affairs of great moment, he
undertakes nothing until he has first asked the
advice of the senate. Hence, in the houses of
secular persons, if you took away the greatest
good, obedience, you would take away all order,
and there being no order, all that makes for peace
would totter. We must, therefore, all practice
obedience. Obedience consists in this, that you
do that which displeases you in order to do the
will of Him who commands, and that you do
violence to yourself for His sake, who has said :
The Kingdom of Heaven suffereth violence,
and only the violent bear it away.' (Matt. xi. 12).
And she related to them the anecdote of an old man,
to show the necessity that those who live with
others should bear everything which may happen
to them. 'A person,' she said, 'went to a holy
old man to be instructed by him, and the latter
said to him : " Canst thou obey me in all things,
for love of the Lord ? " And he answered the
father, " Whatsoever thou shalt command me,
that will I do with all care." " Then," replied the
old man, " take a whip, and going to such a place,

128 LIFE OF ST. MELANIA

beat and belabour the statue there." And he,
having promptly executed what had been enjoined,
returned, and the old man said to him, " Perhaps
the statue which was beaten and struck, remon-
strated and answered you back ? " And the other
replied, "No, not a word." "Go, therefore,
again," said the old man, "beat the statue as be-
fore, and scold it well at the same time." And
having done this three times, according to the
father's orders, and the statue answering nothing
(as indeed it could not do, being of stone), at last
the old man said to him, "If thou canst become
like that statue, which is ill-treated and bears no
malice, is beaten and offers no resistance, thou
wilt be able to save thy soul, and may remain with
me." Therefore, daughters, let us also follow such
an example, and bear all things bravely injuries,
insults, contempt that we may inherit the King-
dom of Heaven.' Meanwhile, with regard to
continual fasting, she repeated the saying of the
Apostle, ' Endure not with sadness or of necessity,
for God lovetk a cheerful giver ' (2 Cor. ix. 7),
and she left what they should do to the discre-
tion of each one. However, concerning charity,
humility, gentleness, and all other virtues, she
said : ' It is not lawful for anyone to abuse either
the stomach or other organ of the body, but
every man is without excuse who does not follow
the commandments of God. But I advise you to

ASCETICAL LIFE AT JERUSALEM 129

fight with longanimity and patience, for it is by
the narrow gate that the Saints enter Heaven ; the
labour is, indeed, little, but great and eternal is
the repose. Bear for a little while, that you may
acquire the crown of justice. . . . It is not fitting
that we should rise for the office of the night after
we have satisfied ourselves with sleep, but we
must force ourselves, that we may acquire the
reward of our efforts in the life to come.' And
when the office was over, she took care that they
should have a little sleep, that by it they might
recover from the fatigue of the vigil, and prepare
their youthful bodies for the tasks of the following
day."

That the Saint was essentially kind, especially
to her own religious sisters, is sufficiently shown
by a saying of hers recorded by her biographer.
When it happened, every now and again, that
one of them, having incurred her displeasure by
some misconduct, afterwards came to ask her
pardon, Melania would say, "The Lord knows that,
unworthy as I am, I should not venture to com-
pare myself with any good woman even of those
living in the world ; yet I think that the enemy
himself will not dare to accuse me at the Day of
Judgment of ever having gone to sleep with
bitterness in my heart." Yet the Saint could be
stern on occasion, especially in any matter which
touched the faith, as the following curious episode,

10

130 LIFE OF ST. MELANIA

which we translate literally from the Latin version
of the Life, plainly shows :

*" There was [says the biographer] a certain
matron of noble family who was sojourning in the
Holy Places (at Jerusalem), although they said
that she was a heretic. Still, she communicated
(i.e., assisted at our liturgy and received com-
munion) with us, pretending to be a true believer.
Now it happened that she came to die while
remaining in these dispositions ; but I, in offering
the Holy Sacrifice, named her name amongst
those who had slept. For it was my custom,
during those dread and solemn moments, not only
to recite the names of the holy martyrs, that they
might pray for me to our Lord, but also of sinners
that had found mercy, that they too might inter-
cede for me. So it happened that I named the
matron above mentioned. Whereupon our most
blessed mistress said to me in a tone of some
indignation, ' As the Lord liveth, my Father,

*The liturgical interest of this notice is considerable, for if we may
trust the biography of Peter the Iberian (written seemingly in Greek
but preserved to us only in Syriac) Gerontius followed the ancient
Roman rite when he celebrated the Liturgy for St. Melania. Both
from this and from another passage later on, it seems clear that the
canon of the Mass was recited aloud. Moreover we gather that the
Memento "of those who had slept" was introduced not that they
might find mercy, but that they might intercede for the celebrant and
those who took part in the sacrifice. This could hardly have been
said by anyone who recited the Memento for the Dead in the form
in which we find it in the Roman canon at present.

Another interesting liturgical detail preserved for us by the Life of
St. Melania is the practice of kissing the bishop's hand at the
moment of receiving Holy Communion. Cardinal Rampolla has
devoted an interesting appendix to this point, as also to the custom
of administering the Eucharist at the very moment of death.

ASCETICAL LIFE AT JERUSALEM 131

seeing you name such a one, I no longer com-
municate of your oblation.' And then when
I pledged her my word that I would never name
this woman in future, ' For all that,' she said
again, ' since you have named her once, I do not
communicate.' "

One point which undoubtedly contributes to
inspire confidence in the narrative of the chaplain
Gerontius, especially when we compare it with
hagiographical documents of a somewhat later
date, is the subordinate place allotted to the
miraculous element. Melania is not brought
before us as a great worker of miracles during
her lifetime. None the less, her biographer un-
doubtedly claimed for his mistress the gift of
miracles, as the following passage abundantly
shows.

"And here," he declares, "I propose to make
mention of a few amongst many miracles which
the Lord worked through her means, for, on
account of the number, and on account of my
incapacity, I cannot declare them all. However,
one day a very malignant devil took possession of
a certain young woman, and shut her lips so
tightly that for several days she could neither
speak nor take nourishment. Thus she seemed
in imminent danger of starving, many doctors
having administered much medicine to her with-
out ever succeeding in enabling her to open her

132 LIFE OF ST. MELANIA

lips. When it had in this way been proved that
the art of medicine was powerless to overcome the
evil spirit, they finally carried her to the Saint,
accompanied by her parents. But the Saint,
refusing praise from men, said : ' In truth, being
a sinner, I can do nothing ; but let us take her to
the holy martyrs, and the God of clemency will
cure her through their certain intercession.' When
they had arrived at the shrine, the Saint having
earnestly invoked the Lord of all things, took
some of the oil which was sanctified by the relics
of the holy martyrs, and touched the sick woman's
mouth three times, saying with a loud voice, ' In
the name of our Lord Jesus Christ, open thy
mouth.' And immediately, when God was thus
invoked, the demon, confused and terrified, de-
parted, and the woman opened her mouth. The
Saint thereupon gave her food to eat, and all who
saw it, breaking out into the praise of God, the
woman who was cured went away with great joy.
And another woman also who was seized with the
same malady was healed by the Lord through the
prayers of the Saint. Again, another woman
was at the point of death in child-birth, and
suffered terribly, not being able to give birth to
the child. As soon as the servant of God heard
this, she was greatly moved with compassion for
the woman, and said to the virgins who were with
her, ' Let us go to her who is in danger, that if

ASCETICAL LIFE AT JERUSALEM 133

for no other reason than by considering the
sorrows of those who live in the world, we may
learn from how many excruciating afflictions God
has rescued us.' When they reached the house
where the woman lay in danger, she prayed, and
suddenly the sick woman said to the Saint, with
difficulty, in a weak, faint voice : ' Have pity on
me.' And she, standing up with much and
earnest importunity, prayed to God for her, and
taking off the leather girdle which she wore, she
placed it upon her, saying. ' I received this as an
alms from a great servant of God, and I believe
that his prayers will cure you at once.' Even as
she was speaking the woman was delivered of the
dead child." It was, so Melania insisted, the
holiness of the ascetic to whom the girdle had
previously belonged which wrought the miracle.
For, as her biographer adds, "she always attri-
buted her good works to the Saints."

But our Saint's burning thirst for the salvation
of souls constantly urged her to still greater
efforts. She laboured unceasingly to bring
back all those who had strayed from the way of
salvation. The power of her sweet persuasion
induced many women who had sinned like Mag-
dalen to imitate her in her sorrow for sin.
Melania's biographer, in speaking of her zeal for
souls, says it would not be possible to tell how
many pagans, Samaritans, and heretics were con-

134 LIFE OF ST. MELANIA

verted by her efforts. Pelagius was in Jerusalem
when his condemnation was proclaimed, and we
know for certain that Melania left nothing undone
to induce him to return to the fold of Christ.
She actually succeeded in getting him to make a
declaration which would have fully satisfied all
the exigencies of Catholic doctrine if the words
which Pelagius used had not, in his mind, quite a
different meaning from that which they seemed to
convey.

Scarcely a year had passed since her mother's
death when Melania experienced a fresh and very
sharp trial. Towards the end of the year 431, or
the beginning of 432, Pinianus was taken ill and
passed to eternal rest. In her great sorrow
Melania experienced supreme consolation. Those
two who were dearest to her on earth, who had
for so many years followed in her footsteps along
the path of perfection, had reached their goal.
She had resigned them into the hands of God
who rewards the good. They had outstripped
her in the race, and now, crowned with glory
they awaited her in Paradise, whither she was
hurrying with flying feet. But, meanwhile, she
would show of what affection her heart was
capable. She buried her husband near her
mother's tomb on the Mount of Olives, and feel-
ing that the bonds which united her to these
beloved souls were now drawn closer than ever,

ASCETICAL LIFE AT JERUSALEM 135

she remained beside them for four years, re-
doubling her austerities, her fasts, and her prayers.
Truly, a supreme proof of how divine love purifies
and strengthens the tide of human affection.

At the period of which we are speaking there
existed on the Mount of Olives two famous
sanctuaries which were venerated by all Christen-
dom, namely, the Church built by Saint Helen
on the spot where Our Lord ascended into Heaven,
and Constantine's Basilica, erected over the
grotto where, as we have already said, according
to tradition, Our Divine Lord used to assemble
His Apostles and where He discoursed to them
concerning the end of the world. These two
great memorial churches had no resident clergy
attached to them, but were served by the secular
clergy of Jerusalem, and owing probably to their
remoteness from the city, did not receive the
attention which was their due for the precious
memories which they recalled. Divine worship
was much neglected, and the diurnal and nocturnal
offices had ceased altogether. Melania was deeply
pained at such a state of things. She made
repeated efforts to have it remedied, but always
without avail. We know not if her failure was to
be attributed to her extreme poverty, or to the
want of faith amongst those to whom she appealed
for aid. But at last God rewarded her. A
wealthy and devout Christian sent her a large

136 LIFE OF ST. MELANIA

sum of money to dispose of as she pleased.
Melania at once sent for her chaplain, Gerontius,
the same who wrote her life, and, giving him the
money, charged him to set about the immediate
erection of a monastery for men close to these
sanctuaries. It was her wish that the chief duty
of these monks should be the nightly chanting of
the Divine Office in each of the churches in turn.
She also desired that they should pray for the
souls of her dear departed whose mortal remains
lay close beside them. Melania's faith and zeal
had their reward. Within the space of a year a
large and much-admired monastery was erected,
and she had the consolation of seeing it shortly
afterwards inhabited by an edifying community of
monks. Henceforth all the offices of the Church
were reverently and assiduously carried out upon
the Mount of Olives.

Melania, in her great joy at the realization of
one of her most ardent desires, poured forth her
soul in thanksgiving to God. But whilst thus
rejoicing, an unexpected letter arrived which seems
to have moved her deeply. The letter announced
the arrival in Constantinople of her uncle,
Volusianus, Albina's brother, as ambassador from
Valentinian III. to treat concerning his marriage
with Eudoxia, the daughter of Theodorus II.
We cannot doubt that Volusianus expressed a
strong desire to see his niece after such long years

ASCETICAL LIFE AT JERUSALEM 137

of absence. This letter was written about
November of the year 436. Two deep currents
of feeling made themselves felt in Melania's soul
.at this intelligence. Volusianus was a near
relative, and a man who by his splendid career
passed in the highest offices of State and in the
closest relations with the imperial family, had
won universal esteem. Her natural affection for
such a near kinsman urged her to gratify his
desire. But the voice of charity appealed to her
heart still more strongly than that of nature.
She well remembered how unweariedly her saintly
grandmother, the Christian wife of the pagan
priest, Albinus, had laboured for the conversion
of this illustrious man. She knew that Saint
Augustine, too, had zealously worked for the
same end. But Volusianus, in spite of all efforts,
still adhered to Paganism. He was now far
.advanced in years, and there was but too much
reason to fear that he would die as he had lived.
It was this thought which urged Melania to set
forth in the depth of winter, clad in the poorest of
garments, on a journey to the capital of the
Eastern Empire. She was urged onwards by a
supernatural impulse to try to save the soul so
dear to her. She recommended herself to the
prayers of the pious in Jerusalem, and, in less
than a week's time, accompanied by her chaplain
and others whose names are not recorded, she was

138 LIFE OF ST. MELANIA

on her way to Constantinople. By an exceptional
privilege she was permitted to take advantage of
the cursus publicus, or system of posts, organised
by the imperial officials.

The story of the journey, of Melania's sojourn
in Constantinople, and of her return to Jerusalem,
is graphically told by her companion, who was an
eye-witness of all, and is one of the most interest-
ing portions of Gerontius's biography. In every
line of the account we can plainly discern the
veneration in which this heroine of charity was
universally held. Throughout her long journey,
everywhere as she passed, the extraordinary
spectacle was presented of bishops, monks, and
virgins, who, quitting for a few brief moments
their solitary dwellings, crowded down the moun-
tain sides to salute the holy woman, the rumour
of whose passing had spread far and wide. They
knew nothing of her beyond her noble name, and
the renown of her resplendent virtues, but those
who thus saw her and spoke with her for the first
time were so attracted by the charm of her per-
sonality that they parted from her with strange
reluctance, and with every mark of regret.

At Tripoli, Melania met with some rudeness
from the officials whose duty it was to furnish
mules for the continuance of the journey. Her
biographer gives a quaintly interesting account
of what took place. "I cannot," he says, "pass

ASCETICAL LIFE AT JERUSALEM 139

over in silence the marvel which Our Lord worked
by her means in Tripoli, because, whilst it is a
good thing to keep hidden the secrets of the king,
it is praiseworthy to reveal the works of God
(Job xii. 7). As soon, then, as we arrived, we
halted at the church of the martyr, Saint
Leontius, in which church many miracles are
wrought. And as there were many of us travel-
ling with the Saint, and we were not furnished
with a warrant, we found that the administrator
made great difficulties about the lending of the
animals for the journey, his name being Messala.
The Saint was much afflicted, and she remained
in prayer and vigil near the remains of the holy
martyr, Leontius, from evening until the animals
arrived. Now we had not long started, and had
travelled only some seven miles from the town,
when the aforesaid administrator came hastening
after us, very much troubled, and calling, he cried
out, ' Where is the priest? ' Whereupon I, being
inexperienced in travelling, feared that perhaps he
had followed to deprive us of the animals already
given, and I got down, asking him why he had
come in this breathless haste. Said he : ' I beg
to be permitted to speak with the illustrious lady.'
Then, as soon as he saw her, he threw himself
on the ground at her feet, and with abundant
tears, began, ' Pardon me, servant of Christ, that
I, in ignorance of thy great sanctity, delayed to

140 LIFE OF ST. MELANIA

let the animals go.' But she replied, 'God will
bless thee, my son, for letting us have them at
all, even though thou gavest them tardily.' Then
drawing forth the three pieces which I had given
him as a gratuity, he besought me to take them
back. As I showed myself unwilling to do this,
he began to confess to the Saint : ' The whole
night, myself and thy servant, my wife, were
much afflicted by the holy martyr Leontms, where-
fore we both rose quickly and ran to the martyr's
church, where, not finding you, she turned back,
not being able to run farther for want of breath,
but I, having caught up with you, implore your
Holiness to pray for us both, that the Lord of all
things may deign to be merciful to us.' When
we heard this explanation we took the pieces, and
prayed, and he went away in peace and gladness.
And the whole company being filled with amaze-
ment at what had happened, the Saint said :
' Take courage, for our journey is conformable to
the will of God.' And as we all implored her to
tell us clearly the reason, the Saint answered : ' I
prayed all night to the holy martyr Leontius that
he would send us a good augury for this journey,
and behold, unworthy as I am, my request is
granted.' And then we continued our journey,
filled with joy, and respectfully saluted by all.'

When Melania reached Constantinople she was
met by Lausus, one of the noblest patricians, the

ASCETICAL LIFE AT JERUSALEM 141

patron of Palladius, and benefactor of her own
monasteries. He received her with great honour
and insisted that she should be his guest. Melania
was a stranger in Constantinople, yet she had
scarcely arrived when she was overwhelmed with
visits from the noblest and most illustrious ladies,
all anxious to make her acquaintance and to
converse with her. The reception which she was
accorded at court and the fascination which she
exercised over all may be easily inferred from the
fact that when the moment came for her departure
both the Emperor and Empress tried by every
means in their power to detain her, so much did
they desire to enjoy her company for a longer
time.

We have said that Melania's primary object in
journeying to Constantinople was her uncle's
conversion. She found Volusianus stricken with
illness, which increased her anxiety and urged her
to strain every nerve that he might die in the light
and the faith of Christ and regenerated in the
waters of baptism. At his first meeting with his
angel-niece the aged ex-prefect of Rome was
moved even to tears. Changed indeed she was
since he had seen her last, and yet more beautiful
than ever with the celestial beauty of her pure
soul transfiguring her features. "When her
uncle," says the biographer, " beheld her mean
and poor garments, he, who was himself sur-

142 LIFE OF ST. MELANIA

rounded with so much earthly luxury, shed tears
and said to my insignificance : ' Perhaps, sir
priest, thou dost not know in what delicacy she
was reared above all others of our house ? And
now she has given herself up to such austerity
and poverty.' But with that the Saint, beginning
to speak, replied : ' Having then learned from
me, my Lord, how I have trampled on glory and
riches and every comfort of this life in view of the
future and eternal riches which the Creator and
Designer of the universe lavishes on those who
truly believe in Him, do thou draw near, there-
fore, I pray thee, to the Fountain of immortality,
that thus when thou hast renounced perishable
goods, thou mayst become partaker of those which
are eternal. Shake thyself free from the demons
sentenced to burn in everlasting fire, together with
those who obey their suggestions.' But as he
perceived that she was bent upon bringing this
matter before the Emperor and Empress, he was
greatly troubled, and said : ' I appeal to your
own piety and good feeling. Do not try to rob
me of the gift of my free will which God has
bestowed upon us all from the beginning. I am
ready and anxious to have the filth of my many
errors washed away, but if I were to do this by
the Emperor's orders I should be as one who was
forced to it, and I should lose the reward of my
own free choice.'"

ASCETICAL LIFE AT JERUSALEM 143

It seems clear that Melania had made a con-
siderable impression on her uncle, but she would
not leave the matter there. Though well pleased
with her success, she now had recourse to the
saintly Proclus, who at that time filled the see of
Constantinople, praying him to visit Volusianus,
and by following up the advantage which she had
secured, to induce the old man at last to take the
decisive step. She also begged various other
illustrious personages in the city and at the court
to call upon her uncle and thus help in the cause.

Fresh trials and sufferings, however, awaited
Melania even in the hour of her joy at the
prospect of Volusianus' conversion. In the midst
of her zealous labours to that end, as well as her
ceaseless efforts, continued from morning to night,
to reclaim many Constantinopolitan ladies tainted
with Nestorianism, Melania was suddenly seized
with terrible pains, which were so acute as to
paralyse all her limbs and to render her incapable
of the least movement. So great were her suffer-
ing that fears were entertained for her life. She
had lain for seven days in a state of ever-increas-
ing torture when a messenger arrived from the
Empress Eudoxia, whose guest Volusianus was,
to inform Melania that her uncle ardently desired
to see her. It was imperative that she should
comply with this request without a moment's
delay, otherwise Volusianus, who was in the last

LIFE OF ST - MELANIA

extremity, might die without baptism. Who can
describe Melania's anguish of mind? She
entreated that she might be instantly carried to
the palace, but those around her, fearing for her
life and recognising the impossibility of moving
her, refused to comply with her wishes. But she
only renewed her entreaties. At any cost she
must see and speak to her uncle. At last they
yielded, and placing her, more like a corpse than
a living woman, upon a litter, they bore her to the
palace.

Meanwhile, Volusianus had been told that
Melania was ill and unable to go to him. The
dying man perhaps, who can tell ? beholding her
in spirit beside his couch, recalled her loving
exhortations. Touched by Divine Grace, he
requested Baptism, which was administered by
the bishop Proclus who had been summoned in all
haste. Another messenger was at once despatched
to Melania, who had already reached the Forum
of Constantine on her way to the palace. Here
the messenger met her and communicated to her
the glad tidings. So great was Melania's joy that
she had scarcely heard the news when she found
herself wonderfully better. She was able to ascend
the staircase unaided, to take her seat beside the
Empress, and to console the last hours of the
dying man, at whose bedside she remained
throughout the entire night.

ASCETICAL LIFE AT JERUSALEM 145

At the dawn of the following day, which was
the feast of the Epiphany, Volusianus, who had
communicated the day before, again partook of
the Blessed Eucharist, this being now the third
time. Soon afterwards, Melania received his last
sigh, as his rejoicing spirit passed to Heaven.
Just before breathing his last, Volusianus turned
to his niece, who was suggesting to him ejacula-
tions of gratitude for the wondrous favour he had
received, and said to her : " This gift of God is
the reward of your efforts." Nor can we doubt
it when we remember that Melania succeeded
where the wisdom, the eloquence, and the sanctity
of Augustine had failed. Those around that
death-bed, filled with wonder, glorified the loving
designs of Divine Providence. It was plain that
the embassy of Volusianus to Constantinople,
and Melania's journey from Jerusalem had all
been brought about to the end that the soul so
earnestly pleaded for might be gained to God.

Melania's apostolic zeal during her brief sojourn
in Constantinople was not restricted solely to her
uncle's conversion. A far wider field had been
opened to it there. We are all acquainted with the
serious injury inflicted on the orthodox faith in
that city by the heresy of Nestorius. The
(Ecumenical Council of Ephesus, held five years
previously, had deposed Nestorius, who, having
in vain endeavoured to provoke a reaction in his

ii

146 LIFE OF ST. MELANIA

favour, was condemned to exile. But he still had
warm partisans in Constantinople, chiefly amongst
the nobles, supporters both of his doctrine and of
his own personal ambitions. Melania, urged by
that ardent zeal for the purity of faith for which
she was remarkable, and by her intimate friend-
ship with Cyril of Alexandria, who was the .
great champion of the dogma of Mary's Divine
Maternity, which the heresiarch had impugned,
defended the Church's teaching with a force of
conviction impossible to be described.

Numbers of patrician ladies and men of letters
sought the Saint in order to converse with her
upon this burning question of the hour. Melania,
all day long, from morning until nightfall, reasoned
unweariedly with them. She succeeded in winning
back to the truth many who had been drawn into
error, whilst she confirmed others in their faith.
Her powerful words, so full of grace and inspired
by God, were a source of help to all who came
into contact with her.

While thus busily employed, Melania observed
the fortieth day after her uncle's death, according
to custom, by assisting at the Holy Sacrifice of
the Mass which was duly offered for the repose of
his soul. Desirous of spending Easter in Jeru-
salem, she then began to make preparations for
her departure from Constantinople. Having at
last overcome the reluctance of the imperial court

ASCETICAL LIFE AT JERUSALEM 147

to allow her to take her leave, she set out on her
return journey towards the end of February.
The winter of that year (437) was the severest
on record. All day long she journeyed through
snow falling so heavily as to obliterate every
vestige of earth and sky. Nothing seemed visible
but the rude caravanseries where the travellers
rested at night. None the less, in spite of the
great severity of the weather, many bishops,
desirous of testifying their great veneration for
Melania, went to meet her as she passed along,
and tried to induce her to refrain from continuing
her journey in such bitter cold. But this stout-
hearted woman held her course undeterred by
snow-drifts sometimes so deep that it was almost
impossible for the conveyance to proceed, while
she frequently traversed long stretches of the road
on foot. All these manifold hardships of the way
she bore with cheerfulness, comforting her fellow-
travellers, and speaking to them of God, while at
the same time she rigorously observed the Lenten
fast. So great was her desire to behold once
more her beloved Jerusalem and the monasteries
so dear to her heart, that she seemed to be borne
along on wings. She reached Jerusalem in Holy
Week, after a most fatiguing journey of forty-four
days.

When taking leave of the Emperor Theodosius,
in Constantinople, Melania had earnestly entreated

i 4 8 LIFE OF ST. MELANIA

him to allow the Empress to visit the Holy
Places. In the following year (438), Eudoxia,
with her husband's consent, visited Palestine for
the first time.

The Byzantine historians make brief and con-
fusing allusions to this visit. We learn from the
Empress herself that whilst her anxiety to vener-
ate the principal monuments of the Christian
religion had chiefly led her to undertake such a
journey, yet, at the same time, her ardent desire
of again beholding the holy woman whom she had
previously seen in Constantinople powerfully in-
fluenced her in this resolution. Eudoxia's acts
proved the sincerity of her words. During her
sojourn at Jerusalem she spent each day in the
company of Melania, from whom she found it im-
possible to tear herself. Now if we bear in mind
that Eudoxia, the celebrated Athenian, was the
most cultured woman of those days, we can
easily understand that her great esteem and affec-
tion for Melania did not spring from any super-
ficial feminine impressionability, but arose from
solid appreciation of the sublime virtue and the
extraordinary gifts with which the Saint was
endowed.

When Melania heard of the arrival of the
Empress she decided, after some hesitation, to go
to meet her as an act of courtesy to a sovereign
whom she regarded as earnestly devoted to God's

ASCETICAL LIFE AT JERUSALEM 149

service. The meeting took place at Sidonia. The
Empress received Melania with the greatest cor-
diality and every mark of respect. She then
made her solemn entry into the Holy City, ac-
companied by the Saint whom she so much
revered. Melania was naturally much gladdened
and consoled by this visit, but, at the same time,
it was the cause of great anxiety to her. On her
return, the preceding year, from Constantinople,
she had been pleased to find that the monks ot
the newly-founded monastery on the summit of
the Mount of Olives were discharging all the
sacred offices entrusted to them with the utmost
fervour and regularity. It was then that her
ardent piety suggested to her the erection of a
small church in honour of the martyrs near the
scene of the Ascension and adjoining the monas-
tery. The care of this church was to be entrusted
to the monks, and Melania desired that after her
death the Holy Sacrifice should be offered there
for her own soul and that of her beloved Pini-
anus. The building was in the course of con-
struction when the Empress visited Jerusalem,
and she expressed an earnest desire that it should
be finished as soon as possible in order that she
might be present at its consecration. The
sovereign's wishes were carried out, and Eudoxia
was present at the sacred ceremony. After the
relics of the martyrs had been deposited under

150 LIFE OF ST. MELANIA

the altar, the Empress was passing into the
monastery when she slipped and fell, spraining
her ankle severely. She suffered great pain
and it was found necessary to carry her to her
residence in Jerusalem. Melania's grief and
anxiety can scarcely be described. She hastened
to the little church, but just consecrated, and there
before the relics of the martyrs, with one of her
sisters in religion, remained prostrate in prayer
until word was brought to her that the Empress
was free from all pain. Eudoxia regarded her
speedy recovery as due as much to the prayers of
the servant of God as to the intercession of the
martyrs.

At last the hour for the departure of the
Empress arrived. Melania accompanied her as
far as Csesarea, where the last farewells were said.
The Empress was deeply moved, shedding tears
when she took leave of her saintly companion.

The hour was now rapidly approaching when
Melania was to receive the reward of all her
labours. After a life which had been a resplen-
dent model of evangelical perfection, a life of the
most complete self-renunciation and detachment
from all things earthly, a life ever glowing with
the flames of divine charity, filled with good
works and heroic conflicts, she was now about to
receive a crown of immortal glory. The Saint
had entered upon her fifty-seventh year when she

ASCETICAL LIFE AT JERUSALEM 151

perceived the first heralds of the dawn of ever-
lasting day, and henceforth in thought and spirit
she dwelt in the heavenly city to which she was
hastening. Her biographer, who was present at
her last illness and death, has narrated the scene
so vividly that we seem rather to be spectators
than mere listeners to another's account. These
pages in which the Saint's death is narrated are
undoubtedly the most beautiful and touching in
the whole biography. As we propose to quote
this account at length, we will only touch here
upon one or two points which seem likely to be
helpful for its fuller comprehension.

It was Christmas Eve of the year 439. Me-
lania wished to keep vigil, for the last time, as
she said, in the Grotto of the Nativity. Accom-
panied only by her much-loved cousin, the virgin
Paula, she repaired to Bethlehem, and as she
desired, passed the entire night divinely happy in
the sacred cave. At dawn she assisted at the
most holy sacrifice of the Mass. At the con-
clusion of the divine mysteries she turned to her
cousin, and to the latter's great consternation
announced that her death was near at hand.

On the Feast of Saint Stephen she expressed a
wish to visit once more the Basilica where the
Martyr's venerated remains reposed. Accom-
panied by her chaplain and taking with her,
according to custom, the bread and wine for the

152 LIFE OF ST. MELANIA

Divine Oblation this is a detail which we owe
entirely to the Latin version of the Life she pro-
ceeded to the Basilica, where she assisted at Mass.
She then returned to the monastery, which was
distant about a mile, and took part in the recital
of the Divine Office. At its conclusion the Sisters
greeted her affectionately, wishing her many years
of prolonged life. In response to these greetings,
she declared that the hour of her death was at
hand, an announcement which filled all present
with profound distress. She then repaired to the
recently-built church adjoining the monastery she
had founded for men. There, kneeling before the
altar, she bade farewell to the monks and to the
earth in a very beautiful prayer, each word of
which came straight from that heart so filled with
humility and so wholly enamoured of God. She
had scarcely finished when she was seized with
fits of shivering. Pleurisy declared itself, and
before another week had passed all was over.
Melania spent those few remaining days of life in
prayer and in exhortations to those around her,
then, as ever, edifying all by her sublime virtue.
The mournful news of her serious illness spread
rapidly, causing general consternation and sorrow.
The dying Saint, although suffering torments of
pain, received all who came to her with marvellous
sweetness and serenity, and had an affectionate
and consoling word for everyone. Juvenal, the

ASCETICAL LIFE AT JERUSALEM 153

Bishop of Jerusalem, visited her with all his
clergy, and gave her Holy Communion with his
own hands. And here again we learn an interest-
ing liturgical detail recorded only in the Latin
text of her Life, that Melania, in receiving Holy
Communion, answered "Amen" to the words
spoken in giving the Sacred Host, and kissed the
Bishop's right hand. Melania earnestly recom-
mended to his care the monasteries she had
founded. On Sunday, the last day of the year
439, the supreme moment came. It was the hour
of sunset. In the west the sun was sinking and
bathing all the world in floods of golden light, as
from the east there rose towards Heaven another
sun radiant with a splendour that never wanes.
The Latin text seems to speak of a vision of
angels seen by the dying Saint just before the
end came ; but, on the other hand, it tells us
nothing of a second visit of the bishop which was
paid to her late in the afternoon. Melania's last
words were those of holy Job : Sicut Domino
placuit, itafactum est, and then calmly closing her
eyes on earth, the Saint passed to the eternal
enjoyment of the Beatific Vision.

But, as already mentioned above, the account of
Saint Melania's last week on earth has been given
in some detail by her biographer, and nothing can
quite take the place of the impression which is
derived from reading his own actual words. It is

154 LIFE OF ST. MELANIA

easy to see that Gerontius wrote with a deep
sense of the great privilege and honour conferred
upon " his insignificance " it is by this or some
similar indirect Oriental phrase that he nearly
always refers to himself by his close personal
participation in the events described. The trans-
lation which follows is made from the Greek text,
as this is somewhat fuller than the Latin and is
also superior to the latter in point of literary
form :

" After some time, like an excellent runner who,
having completed the course, is now eager for the
prize, Melania ardently desired to depart from the
world and to be with Christ. For she sighed
also, longing, as the Apostle says, ' to be clothed
upon with our habitation that is from Heaven '
(II. Corinth., v. 2.) The holy festival time of
the birth of the Saviour having arrived, she said
to her cousin, the lady Paula, ' Let us go to holy
Bethlehem, for I know not if I shall see this feast
again in the flesh. Therefore they repaired
thither, and, having celebrated the entire vigil,
they participated at daybreak in the Divine
Mysteries. And then the Saint, as if she had
received warning from God, spoke these words to
her cousin : ' Pray for me. Henceforth, thou
shalt celebrate the birthday of Our Lord alone,
because the end of my mortal life is near at hand.'
And on hearing these words, she (Paula) was

ASCETICAL LIFE AT JERUSALEM 155

greatly troubled. But when they had returned
from Bethlehem to the monastery, the Saint,
wholly disregarding the fatigue of the vigil and
the journey, went immediately to the Grotto and
prayed for a long time.

" The next day we repaired to the basilica of the
holy proto-martyr Stephen for the commemoration
of his death, and having celebrated the liturgy
there, we returned to the monastery. And in the
evening, I read aloud first, then three Sisters read,
last of all she read from the Acts the account of
the death of Saint Stephen. As soon as she had
finished the lesson, all the Sisters said to the Saint :
' Good health to thee, mayst thou for many years
yet celebrate many feasts of the Saints.' Where-
upon, as if she had received an assurance from on
high, she answered, * Good health to you, also,
but you will never again hear me recite the
lessons.' And they were all filled with anguish
to hear such words, because they knew that she
had spoken in a spirit of prophecy. And, like
one who was about to pass from this world to the
Lord, she left them her spiritual testament in
these words, ' Take great care, I pray you, after
I have departed, to celebrate the Divine Office
with all fear and vigilance, because it is written :
" Cursed be he tha doth the work of the Lord
negligently." Therefore, although in a short
time I shall be parted from you in body, and shall

156 LIFE OF ST. MELANIA

be no more with you, God, nevertheless, who is
eternal, and who fills all things, is with you Him-
self, and also knows the depths of each one's
heart. Therefore, having this continually before
your eyes, keep your souls in charity and chastity
until the end, knowing that you shall appear be-
fore His tremendous judgment seat, and that each
of you shall bear away either the reward of your
labours or the punishment of your faults.' And
whilst all experienced lively grief because they
were about to lose so excellent a mistress, and
one inspired by God, she, in leaving them, said to
my meanness (i.e., to my insignificant self) ' Let
us go to the monks' oratory to pray, for there also
rest the relics of Saint Stephen.' Accordingly,
being thus invited by the Saint, I followed her in
great grief, and when we were within the church,
as if she were already the companion of the holy
martyrs, she prayed aloud thus, with tears in her
eyes : ' O Lord, the God of the holy martyrs,
who didst know all things before the beginning,
Thou knowest also that from the beginning I
chose to love Thee with my whole heart, and that
my bones have cleaved to my flesh from fear of
Thee, for Thou hast formed me in my mother's
womb, and I have consecrated my body and soul
to Thee, and Thou, holding me by Thy right
hand, hast led me with Thy counsel, but as I,
being clothed in humanity, have many times

ASCETICAL LIFE AT JERUSALEM 157

sinned both in word and deed against Thee, who
alone art pure and without sin, accept, there-
fore, my prayer which with tears I offer Thee
through Thy holy ones, the victors in the arena,
and purify me, who am Thy handmaiden, that
departing to Thee, the passage of my soul may
be hastened, and that I may not be detained by
malignant demons of the air ; that so indeed I
may pass to Thee without stain, escorted by Thy
holy angels, and may be made worthy of Thy
heavenly marriage feast, after hearing that
blessed greeting of Thine which those in whom
Thou art well-pleased shall receive from Thee :
" Come, ye blessed of my Father, possess you the
Kingdom prepared for you from the foundation
of the world." For ineffable are Thy mercies
and the fullness of Thy compassion, and Thou
savest all those that trust in Thee.' Then, again
addressing her prayer to the holy martyrs, she
prayed : ' Athletes of the Lord, who, in confessing
Him, did shed your blood, have compassion on
your humble servant, who has already venerated
your holy remains, and as you have always lis-
tened to me, so now do you that are all-powerful
with the God of clemency, intercede for me that
He may receive my soul in peace, and may keep
the monasteries in His fear.' And even before
her prayer was ended, the shivering of fever
seized upon her poor weak body. And returning

158 LIFE OF ST. MELANIA

to the monastery of the virgins, we found that the
Sisters were still engaged upon the Divine Office.
And whilst I, not being able to bear up any
longer, by reason of the anguish which over-
whelmed me, withdrew to take a little rest, she
went to take part in the Office. And the Sisters,
perceiving that she was falling grievously ill,
besought her to rest a little, because she had not
the strength to stand upright. But she would
not consent, adding : ' Not until we have finished
the psalms of the morning Office.' And having com-
pleted the whole service she went to lie down,
and there being seized with a pain in her side, she
fell into a mortal sickness. Whereupon she
called for my wretched self and all the Sisters, and
said to me. ' Behold, I am going to the Lord;
pray, therefore, for me.' And when I heard these
words my heart was wrung with sorrow.

" Then, turning to the virgins, she addressed
them in these words : ' I beg of you also to pray
for me, for never have I wished evil to any of
you. But if, indeed, I have sometimes spoken a
harsh word to any one, I did it out of love for
your souls. Regard yourselves, therefore, as the
true servants of Christ ; spend the years of life
which remain to you in all discipline, so that
having your lamps lighted, you may be ready in
that day for the coming of the Heavenly Bride-
groom. Behold, therefore, I commend you to

ASCETICAL LIFE AT JERUSALEM 159

God, who is all-powerful to preserve your souls
and bodies. I also commend you to his reverence
our priest here, and I implore you not to cause
him distress in any way, but be you subject to
him in all humility, knowing that he bears the
burthen of you all in God's place, and that she
who resists him and does not obey thereby dis-
pleases God.' Having said these words, she
manifested a desire to be carried to the oratory,
saying : ' Carry me near the holy martyrs.' Her
illness increasing, she said to us : ' The day is
closing in.' And all shed bitter tears, but the
virgins, above all, wept, for they were about to
lose the mother who truly and tenderly loved
them. Then the Saint, perceiving that my heart
also was filled with sorrow, said to me on the
fifth day of her illness it was, in fact, the day
she died ' My son, all your prayers and tears
are of no avail, for I have heard a voice which
tells my heart that it is necessary that I, accord-
ing to God's holy dispensation, must break these
earthly bonds and depart to the Lord.' It was
about daybreak on Sunday, and she said to me,
1 May it please you to offer the Holy Sacrifice for
us.' And whilst I offered, I could not speak loud
on account of my great anguish. But she who
was even then in her agony, when she did not
hear the prayers,* sent word to me as I stood at

* The word used is epiclesis (eTrlK\i)ffis), i.e., invocation, and may
here have a technical sense.

i6o LIFE OF ST. MELANIA

the altar, ' Raise your voice that I may hear the
words of the invocation.'

" After she had thus assisted at the Divine
Mysteries, the bishop, most dear to God, arrived r
accompanied by his clergy, and after they had
exchanged suitable words concerning the salva-
tion of the soul, finally, the Saint said to him : ' I
have commended to you our priest and the monas-
teries, and I have provided for them all like a
good shepherd for his faithful sheep, following the
footsteps of the Master.' And he, beholding
how much goodness was about to depart from the
earth, was greatly troubled. The Saint having
asked for Communion from him also, took leave
of him in peace. Then the pious monks of her
monastery presented themselves, and she said to
them ; ' On the point of departing from this
precarious life, I bid you farewell, and I pray you
in all things to give comfort to our priest, know-
ing that thereby you please the Lord of all things,
for, being free from all responsibility, he became
your servant for love of our Lord, and while he
is not obliged to do so, he yet bears the burthen
of you all.'

" Then the monks of the other monasteries,
and very many from the city, came. And this
truly noble woman, although afflicted with agonis-
ing pain, showed herself mindful of everything,
and with a brave heart and much patience spoke

ASCETICAL LIFE AT JERUSALEM 161

to all words of farewell such as were befitting.
Then the lady Paula, her cousin, together with
her own friends, came to her, and to all she spoke
words of admonition, but, in particular, she con-
soled her cousin who was faint with sorrow at her
departure, and, with many prayers and blessings,
took leave of her. Last of all, she addressed
these words to my miserable self : ' It is, indeed,
superfluous to make appeal to the love of God in
thy heart that thou mayst take thought for the
monasteries. For, whilst I was yet in the flesh,
thou didst bear the care and the burthen of all,
and didst help in everything. Therefore I now
recommend to thee the monasteries, and implore
thee that now, much more than ever, thou wilt
undertake this charge, for which God will reward
thee in the life to come.' And when she had
bidden all farewell in peace, she added : ' Let us
pray.' And thus she dismissed everyone, saying :
' Let me rest, now.' About the ninth hour she
began to grow weaker, and we, thinking that she
was dead, tried to stretch her feet. But reviving
somewhat, she said to my worthless self, in a faint
voice : ' The hour has not yet come.' And
although I had not strength to bear the sorrow
with which I was overpowered, I answered :
' When the hour comes wilt thou give us warn-
ing? ' And she answered : ' Yes.' This she said,
as I conceive, to signify that it was not necessary

12

162 LIFE OF ST. MELANIA

to straighten her limbs after death. In the mean-
time holy men remained there with me, for this
was always her prayer, to render up her spirit in
the midst of Saints. And then there came again
the bishop, most dear to God, together with the
anchorets from around Eleutheropolis, most holy
men, and he said to the Saint : ' Thou,
who whilst on earth didst fight the good fight,
dost indeed go gladly to the Lord, and all the
angels rejoice thereat ; but we can only sorrow at
the separation from thy company, which was of
great profit to all.' And she replied with these
last words : ' As the Lord willed, so is it done.'
And then, tranquilly and placidly in gladness and
rejoicing, she gave up her holy soul to God the
same evening of Sunday, that thus might be
manifested her great love for the Lord and for
His holy Resurrection. There was no need to
lay out her saintly body, for her feet were stretched
and her hands clasped upon her breast, and her
eyes naturally closed. Therefore, according as
she had arranged, the holy Fathers gathered from
various parts, and having all night, with great
impressiveness, recited the Office and the
lessons, they bore her to the grave. The gar-
ments in which she was buried were worthy of
her sanctity, and I think it well to call attention
thereto for the benefit of those who may light
upon this narrative.

ASCETICAL LIFE AT JERUSALEM 163

"She had the tunic of a certain Saint (i.e., ascetic)
and the maphorion of another servant of God ;
from another, part of her apron ; from another,
her cincture, which last she also wore in life ;
while her hairy cowl also had belonged to another.
Then in place of a pillow we used the cowl of
skin once owned by another Saint, which we
arranged under her venerable head. With reason
was her body thus robed in the garments of those
whose virtues she had acquired for herself in life.
She had no linen garments except a sheet in
which we enshrouded her already dressed as she
was.

"The Saint's prayer had been heard. She
ascended to Heaven with rejoicing, having put on
virtue as a garment. Wherefore the powers of
darkness did not molest her, because they could
find upon her. nothing of their own. But the holy
angels joyfully received her, for in her corruptible
body she imitated their immunity from earthly
passions, and the holy prophets and apostles,
whose actions and doctrines she carried out in her
own life, made her one of their choir ; and the
holy martyrs, whose memory she glorified and
whose conflicts she voluntarily took upon herself,
met her in gladness. Thus she receives in

*>

Heaven the things which eye hath not seen, nor
ear heard, nor hath it entered into the heart of
man to conceive, those things I mean which God

164 LIFE OF ST. MELANIA

hath prepared for those who love Him. To
whom be glory and power for ever and ever.
Amen."

Such is the doxology with which Gerontius,
according to Greek custom, concludes his account
of the life of the holy virgin, who had been to
him in turn friend, mother, and patron. Even
whilst yet alive Melania had been in a sense
canonized by two illustrious Fathers of the
Church. St. Paulinus, who had known her from
infancy, called her " the blessed child," benedzcta
parvtila, and " the joy of Heaven," gaudia cosli.
St. Augustine, who knew her in her maturer
years, regarded her, and her husband also,
as " true lights of the Church," lumina Ecclesia, by
reason of their virtue and their example in the
midst of a most corrupt society.

Soon after her death the Church of the East,
with supreme veneration, placed her on her altars
amongst those who were most illustrious for
sanctity in those early ages of faith. Every year
her feast was celebrated with great rejoicings and
with the singing of canticles composed in her
honour. Her name was also inscribed, though
later, upon the Church's roll-call of Saints in the
West. It is only in her native land that her
memory is in oblivion.

THE END.

19 968 860

BX4100

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UNIVERSITY OF CHICAGO